A Dharma Talk by Most Venerable Thích Thanh Từ at Chân Không Thiền Monastery on August 02, 2000.
My Purpose When I Established Chân Không Thiền Monastery
....During the time when I practiced intensively in my recluse hut, I tried to find out the way to liberate us from birth and death which the Buddha taught His disciples. Thanks to my great efforts in practicing in the hut, I found the ultimate purpose of Dharma practice. I then decided to open the hut, and started to build this monastery to guide monks, nuns, and Buddhist laypeople to practice and attain the ultimate purpose the Buddha taught.
Why did I name this monastery Chân Không ? Some ridiculed me, saying that whoever wanted to get to this monastery must wear bare feet (in Vietnamese one of the meaning of “Khong” is “bare”, and “Chan” means “feet”), because the name means "wearing no shoes."
Actually, Chân Không implies profound meanings which ordinary people can hardly perceive. I will explain the meanings to you today, so that you may understand my purpose.
When we become monks and nuns, we must know the way to follow, and to attain our ultimate goal. The ultimate goal of Buddhist practitioners is to achieve liberation from birth and death. We practice to be liberated from birth and death. But what helps us to do that? This is a very important question.
The ordinary people can hardly understand the meanings implied in the name Chân Không. Only those who have studied sutras in depth may find no difficulties in understanding it. In Buddhism we usually say, “Chân không diệu hữu,”(”In the Void there are a myriad of appearances”) –Void in nature, but a myriad of possible appearances in action and use. There would be no appearances if there were no Void. Thus, Void is the nature of multiple appearances. Such is my explanation in words. Now I would like to compare Void to water in the sea, and appearances to waves. Waves come from water, but water is not waves. Water by itself has no waves. Because the wind blows, there are waves on the water surface. Thus, waves are the apparent form of water in action in the wind condition. But the nature of water is all over the surface of the ocean, not limited to the waves.
Void is never born nor perished, so if we successfully practice the Way, and become one with it, we will no longer be born nor perished. In other words, we are liberated from birth and death. Those who would like to attain this ultimate goal must practice in depth, so as to realize and attain Void, and live with it. That is the state of liberation from birth and death.
That is why in my poem entitled "Chân Không," I began with these lines:
Void is unchanged by nature;
Illusory appearances always change.
Void refers to the unchanged and imperishable nature in all sentient being, but which we usually forget, and we live with the illusory, transient appearances instead. Because we perceive the unreal and illusory as the real, we get stuck, and perpetually dwell in the realm of birth and death. This is my explanation of the term Void. As for the importance of Void, I will quote stanzas by patriarchs, so that you may learn how they realize it, and announced its important role.
(To be continued)
Source:
http://www.thientongvietnam.net/kinhsach-thike/dirs/tmdoitoi/index.pdf
Wednesday, March 28, 2012
Saturday, March 24, 2012
Many Worlds
As there are many universes in the outer space,
many worlds within us there are.
Each has its own place,
and a meaning 'tis assumed to bear.
There is a world to share
with others, including the strangest of the strange.
The bright side of the moon,
the nicest of the apparent world,
despite its rugged surface.
We've been stripped over sharp rocks;
We've fallen into deep craters;
We got up, and live on.
There are more than one world, for sure.
Like the moon that has two sides,
another world remains hidden in the dark.
Another world nobody can understand;
Another world we would not expect any understanding.
A gentle wind caressing green grass, and purple petals.
A fragile snowflake landing on an immense lake.
Our worlds will be disappearing,
leaving no trace.
March 25, 2012
many worlds within us there are.
Each has its own place,
and a meaning 'tis assumed to bear.
There is a world to share
with others, including the strangest of the strange.
The bright side of the moon,
the nicest of the apparent world,
despite its rugged surface.
We've been stripped over sharp rocks;
We've fallen into deep craters;
We got up, and live on.
There are more than one world, for sure.
Like the moon that has two sides,
another world remains hidden in the dark.
Another world nobody can understand;
Another world we would not expect any understanding.
A gentle wind caressing green grass, and purple petals.
A fragile snowflake landing on an immense lake.
Our worlds will be disappearing,
leaving no trace.
March 25, 2012
Vietnamese Thiền from the Late Twentieth Century -- Part IV- Thường Chiếu
The Establishment of Thường Chiếu Thiền Monastery
The establishment of Thường Chiếu Thiền Monastery was an important milestone that marked a turning point in the history of Vietnam Thiền at the end of the 20th century. Founded by Most Venerable Thích Thanh Từ, at present its Abbot is the founder’s major disciple, Most Venerable Thích Nhật Quang. Before it became the headquarter for the dissemination of Vietnam Thiền, Thường Chiếu had struggled very hard through a lot of difficulties, especially at the beginning of its establishment.
Between 1973-1974, while teaching the second class at Chân Không Abbey, Most Venerable Thích Thanh Từ noticed that, as the number of learners was growing, so was the need for a better place for monks and nuns to live and practice Thiền. Knowing about this, a Buddhist couple who were the owners of Linh Quang Temple at Cát Lở donated 52 hectas of their land at Phước Thái - Long Thành to Most Venerable Thích Thanh Từ, in order that it could be used to build a Thiền community in the countryside. Thường Chiếu Thiền Monastery thus came into existence.
Phase 1 (1974-April 30, 1975): The Beginning
The first temple to be built on the donated land was a thatched cottage standing alone in the midst of white sand, stones and gravels. Most Venerable Thích Thanh Từ assigned Brother Ðắc Huyền to be the pioneer abbot. The sangha consisted of only four monks. The monks, having descended from Tuong Ky Mountain, had to struggled very hard with the arid land for survival. Most Venerable Thích Thanh Từ always encouraged his disciples each time he came down from the mountain to visit them. He encouraged them through not only his words but also his own deeds, as he himself actually got involved in breaking the soil, and planting crops and other vegetables. It is almost impossible for us now to recall Thường Chiếu of those days: a thatched cottage, an oil lamp at night, and the scotching sun during the day. A huge challenge to all who came! Thường Chiếu of those days scarcely dared to have any thought about the future. Still, Most Venerable Thích Thanh Từ mobilized and supported all the monks’ spirit, nurtured and empowered their resolution to pursue the noble Ultimate Goal, and to overcome all difficulties. Anyhow, “The beginning is always the most challenging,“ as the saying goes.
April 30, 1975. National liberation was completed. A turning point in Vietnam history which affected the monastic life of all the monks and nuns in the Sect. Those in the second class at Chân Không and Bát Nhã had to come down from the mountain to start a new life on the farm. Brothers Phước Hảo và Ðắc Pháp helped as guides to monks and nuns in their spiritual practice and manual labor. After two months Brother Nhật Quang was assigned Head of the sangha. It was no surprise, for change is constant, as in a game.
Phase 2 (1975-1986): Economic Self-Support to Overcome Difficulties
Brother Nhật Quang was the Head of the sangha of 20 Buddhists. Most Venerable Thích Thanh Từ built another thatched cottage and a small hut of leaves next to a bamboo tree, which is his recluse hut now. The 52-hectare land was divided, so that monks and nuns would be able to grow vegetables and crops for self support and sustenance in small groups. The residential areas occupied about 10 hectares.
It was at this time when Bách Trượng’s Monastic Rules started to be applied. “One day without work, one day without food.” Spiritual practice. Learning the Dharma, and labor became three essentials in the life of Thiền practitioners at Thường Chiếu, and at other successive communities, such as Viên Chiếu (1975), Linh Chiếu (1980)....Most Venerable Thích Thanh Từ compared spiritual practice to breathing; Dharma learning, drinking water; and labor, having meals. All three were essential to Thiền practitioners. To consolidate rules and disciplines in the monastic life, Most Venerable Thích Thanh Từ modified Chân Không Monastic Rules, and introduced a common version of rules and disciplines to be applied in all Thiền communities. This spirit of spiritual practice, Dharma learning, and manual labor gradually formed, and became a driving life force to the sangha. This force spread and permeated all over the Thiền communities, from the arid paddy fields, the hoes and soil breakers, to pushing the cart full of firewood, and digging wells and creeks for irrigation. It was like a powerful and heroic song ringing inside every member of the communities.
Phase 3 (1986-1999) Reconstruction
After descending from the mountain, the sangha at Thường Chiếu only had a few thatched cottages with walls made of straw and mud for dwelling. After 10 years these cottages began to decay, and needed reconstruction. This phase was another huge hurdle, a challenge and a test to the monk and nun residents. They had to labor very hard, not only in the fields of rice and crops, but also on the construction sites. Most Venerable Thích Thanh Từ often said to his disciples,” In any situations, your spiritual practice must be considered your breath.” He had many small huts built for his disciples to take turn practicing seclusively after months of hard work. That way they were again empowered, and developed more inner strength. The motto they lived by was, “Spiritual practice is breathing, Dharma learning is drinking water, and manual labor is having meals.” This has been the precious makeup of the character of Thường Chiếu residents of the bygone years as well as of the present time. During this phase there were 20 Thiền residents.
From 1999 to the present: Focus on Practice
Thường Chiếu has improved day after day. Thường Chiếu at present is a majestic and colossal monastery that has had no predecessors. It includes the Main Shrine Hall, the Patriarch Hall, the Meditation Hall, the Guest House, the Bell Casita, the Drum Casita, the Arahat Hall, the Library, the Thiền Sect Archive, and a system of over 20 recluse huts with a total of over 200 practice residents.
Thường Chiếu has become a center for the dissemination and training for Vietnam Thiền Sect founded by Most Venerable Thích Thanh Từ in the 21st century. The mission of this Sect is to “ directly point to the True Mind” which all practitioners need to look inward to realize, and to live with the true self.
Most Venerable Thích Thanh Từ taught his disciples,” As monks and nuns, all of us wish to learn the Dharma, and to have a safe place to live and practice. Thường Chiếu now has both to meet monks’ and nuns’ needs; do not waste time, make a strong resolution to practice, in order to attain our goal, and not to feel ashamed about our life as monks and nuns.” That was why Most Venerable Thích Thanh Từ named this phase “Focus on Practice.”
Most Venerable Nhật Quang, Abbot at Thường Chiếu, said, “The two words Thường Chiếu remind us of our responsibilities. Our Master, Most Venerable Thích Thanh Từ has dedicated his whole life to training monks and nuns, a dedication that has no match. Donors have contributed a lot of their wealth and energy. Our predecessors have bequeathed to us this legacy, our successors are expecting a lot from us. Could we stay input and watch our lives passing by? Could we neglect our duties and responsibilities to let the whole cause that our Master, Most Venerable Thích Thanh Từ restored and re-established disintegrate into pieces? These questions await heartfelt answers from all of us, those who are on the verge of life and death, before we return to our true home.”
Sources:
http://www.thuongchieu.net/index.php?option=com_content&view=article&id=420
Sources:
http://www.thientongvietnam.net/
http://www.truclamvietzen.net/
http://www.thientongvietnam.net/cacthienvien/dirs/thuongchieu/index.html
http://www.thuong-chieu.org/uni/TrangChu.htm
The establishment of Thường Chiếu Thiền Monastery was an important milestone that marked a turning point in the history of Vietnam Thiền at the end of the 20th century. Founded by Most Venerable Thích Thanh Từ, at present its Abbot is the founder’s major disciple, Most Venerable Thích Nhật Quang. Before it became the headquarter for the dissemination of Vietnam Thiền, Thường Chiếu had struggled very hard through a lot of difficulties, especially at the beginning of its establishment.
Between 1973-1974, while teaching the second class at Chân Không Abbey, Most Venerable Thích Thanh Từ noticed that, as the number of learners was growing, so was the need for a better place for monks and nuns to live and practice Thiền. Knowing about this, a Buddhist couple who were the owners of Linh Quang Temple at Cát Lở donated 52 hectas of their land at Phước Thái - Long Thành to Most Venerable Thích Thanh Từ, in order that it could be used to build a Thiền community in the countryside. Thường Chiếu Thiền Monastery thus came into existence.
Phase 1 (1974-April 30, 1975): The Beginning
The first temple to be built on the donated land was a thatched cottage standing alone in the midst of white sand, stones and gravels. Most Venerable Thích Thanh Từ assigned Brother Ðắc Huyền to be the pioneer abbot. The sangha consisted of only four monks. The monks, having descended from Tuong Ky Mountain, had to struggled very hard with the arid land for survival. Most Venerable Thích Thanh Từ always encouraged his disciples each time he came down from the mountain to visit them. He encouraged them through not only his words but also his own deeds, as he himself actually got involved in breaking the soil, and planting crops and other vegetables. It is almost impossible for us now to recall Thường Chiếu of those days: a thatched cottage, an oil lamp at night, and the scotching sun during the day. A huge challenge to all who came! Thường Chiếu of those days scarcely dared to have any thought about the future. Still, Most Venerable Thích Thanh Từ mobilized and supported all the monks’ spirit, nurtured and empowered their resolution to pursue the noble Ultimate Goal, and to overcome all difficulties. Anyhow, “The beginning is always the most challenging,“ as the saying goes.
April 30, 1975. National liberation was completed. A turning point in Vietnam history which affected the monastic life of all the monks and nuns in the Sect. Those in the second class at Chân Không and Bát Nhã had to come down from the mountain to start a new life on the farm. Brothers Phước Hảo và Ðắc Pháp helped as guides to monks and nuns in their spiritual practice and manual labor. After two months Brother Nhật Quang was assigned Head of the sangha. It was no surprise, for change is constant, as in a game.
Phase 2 (1975-1986): Economic Self-Support to Overcome Difficulties
Brother Nhật Quang was the Head of the sangha of 20 Buddhists. Most Venerable Thích Thanh Từ built another thatched cottage and a small hut of leaves next to a bamboo tree, which is his recluse hut now. The 52-hectare land was divided, so that monks and nuns would be able to grow vegetables and crops for self support and sustenance in small groups. The residential areas occupied about 10 hectares.
It was at this time when Bách Trượng’s Monastic Rules started to be applied. “One day without work, one day without food.” Spiritual practice. Learning the Dharma, and labor became three essentials in the life of Thiền practitioners at Thường Chiếu, and at other successive communities, such as Viên Chiếu (1975), Linh Chiếu (1980)....Most Venerable Thích Thanh Từ compared spiritual practice to breathing; Dharma learning, drinking water; and labor, having meals. All three were essential to Thiền practitioners. To consolidate rules and disciplines in the monastic life, Most Venerable Thích Thanh Từ modified Chân Không Monastic Rules, and introduced a common version of rules and disciplines to be applied in all Thiền communities. This spirit of spiritual practice, Dharma learning, and manual labor gradually formed, and became a driving life force to the sangha. This force spread and permeated all over the Thiền communities, from the arid paddy fields, the hoes and soil breakers, to pushing the cart full of firewood, and digging wells and creeks for irrigation. It was like a powerful and heroic song ringing inside every member of the communities.
Phase 3 (1986-1999) Reconstruction
After descending from the mountain, the sangha at Thường Chiếu only had a few thatched cottages with walls made of straw and mud for dwelling. After 10 years these cottages began to decay, and needed reconstruction. This phase was another huge hurdle, a challenge and a test to the monk and nun residents. They had to labor very hard, not only in the fields of rice and crops, but also on the construction sites. Most Venerable Thích Thanh Từ often said to his disciples,” In any situations, your spiritual practice must be considered your breath.” He had many small huts built for his disciples to take turn practicing seclusively after months of hard work. That way they were again empowered, and developed more inner strength. The motto they lived by was, “Spiritual practice is breathing, Dharma learning is drinking water, and manual labor is having meals.” This has been the precious makeup of the character of Thường Chiếu residents of the bygone years as well as of the present time. During this phase there were 20 Thiền residents.
From 1999 to the present: Focus on Practice
Thường Chiếu has improved day after day. Thường Chiếu at present is a majestic and colossal monastery that has had no predecessors. It includes the Main Shrine Hall, the Patriarch Hall, the Meditation Hall, the Guest House, the Bell Casita, the Drum Casita, the Arahat Hall, the Library, the Thiền Sect Archive, and a system of over 20 recluse huts with a total of over 200 practice residents.
Thường Chiếu has become a center for the dissemination and training for Vietnam Thiền Sect founded by Most Venerable Thích Thanh Từ in the 21st century. The mission of this Sect is to “ directly point to the True Mind” which all practitioners need to look inward to realize, and to live with the true self.
Most Venerable Thích Thanh Từ taught his disciples,” As monks and nuns, all of us wish to learn the Dharma, and to have a safe place to live and practice. Thường Chiếu now has both to meet monks’ and nuns’ needs; do not waste time, make a strong resolution to practice, in order to attain our goal, and not to feel ashamed about our life as monks and nuns.” That was why Most Venerable Thích Thanh Từ named this phase “Focus on Practice.”
Most Venerable Nhật Quang, Abbot at Thường Chiếu, said, “The two words Thường Chiếu remind us of our responsibilities. Our Master, Most Venerable Thích Thanh Từ has dedicated his whole life to training monks and nuns, a dedication that has no match. Donors have contributed a lot of their wealth and energy. Our predecessors have bequeathed to us this legacy, our successors are expecting a lot from us. Could we stay input and watch our lives passing by? Could we neglect our duties and responsibilities to let the whole cause that our Master, Most Venerable Thích Thanh Từ restored and re-established disintegrate into pieces? These questions await heartfelt answers from all of us, those who are on the verge of life and death, before we return to our true home.”
Sources:
http://www.thuongchieu.net/index.php?option=com_content&view=article&id=420
Sources:
http://www.thientongvietnam.net/
http://www.truclamvietzen.net/
http://www.thientongvietnam.net/cacthienvien/dirs/thuongchieu/index.html
http://www.thuong-chieu.org/uni/TrangChu.htm
Thursday, March 22, 2012
Vietnamese Thiền from the Late Twentieth Century -- Part III- Thường Chiếu Thiền Monastery
Thường Chiếu Thiền Monastery was built in August 1974 at Phước Thái, Long Thành District, Ðồng Nai Province. There are over 200 resident monks at the Monastery now. The Abbot is Most Venerable Thích Nhật Quang, the Vice Abbot is Venerable Thích Thông Hạnh, and the Secretary is Venerable (?)Thích Đạo Huy. (Contact information: 061.384.1071, 061.354.2631 (P); email: tvthuongchieu@vnn.vn, daohuy_tc@yahoo.com; postal mail address:
Thích Đạo Huy
Thiền Viện Thường Chiếu
1c, Phước Thái, Long Thành, Đồng Nai.)
Thường Chiếu
Thường Chiếu was the name of a famous Vietnamese Thiền master in the Lý Dynasty. His last name was Phạm, and he was born at Phù Ninh Village. He had been a court subject before he denounced the mundane world and became a monk. He was a conscientious nobleman, and a court subject with high integrity. He looked down upon political power and worldly fame and achievement, and his social status was simply a mirage or a buble to him. Learning that at Tịnh Quả Temple there was a well-known Thiền master named Quảng Nghiêm, he resigned from his post, and went there to become a monk in order to learn Thiền. He successfully practiced and got enlightened at the same temple. Later he became the Abbot of Lục Tổ Temple at Dịch Bảng Village, Thiên Ðức Borough. Many people came for his Dharma teachings, and he soon became a very famous monk. However, his main focus was Dharma practice, self-reflection, and dwelling in the True Mind. He lived in mindfulness, and passed away peacefully. Before he demised, he called all his disciples together, and said:
The Way itself has no form,
and every day ‘tis afresh.
Isn’t home everywhere
in thousands of worlds?
Then he passed away peacefully.
Many generations of his disciples continued the lineage, and later developed it into the glorious Thiền Trúc Lâm-Yên Tử in the Trần Dynasty, which has been a great period shining brightly in the history of Vietnam Buddhism. Centuries later at Phước Thái, Long Thành District, Ðồng Nai Province a monastery was named after this famous Thiền master, Thường Chiếu Thiền Monastery.
Thường Chiếu Thiền Monastery not only reflects an excellent example for later generations; the meaning of its name implies the mission and the goal that Most Venerable Thích Thanh Từ, who founded it, expected his disciples to accomplish: “The fundamental responsibility of the practitioner is to always self-examine and self-reflect” –keep on(shining the torch)looking inward. This is also the motto of the Vietnam Thiền Sect in the late 20th century.
(To be continued)
Sources:
http://www.thientongvietnam.net/
http://www.truclamvietzen.net/
http://www.thientongvietnam.net/cacthienvien/dirs/thuongchieu/index.html
http://www.thuong-chieu.org/uni/TrangChu.htm
Thích Đạo Huy
Thiền Viện Thường Chiếu
1c, Phước Thái, Long Thành, Đồng Nai.)
Thường Chiếu
Thường Chiếu was the name of a famous Vietnamese Thiền master in the Lý Dynasty. His last name was Phạm, and he was born at Phù Ninh Village. He had been a court subject before he denounced the mundane world and became a monk. He was a conscientious nobleman, and a court subject with high integrity. He looked down upon political power and worldly fame and achievement, and his social status was simply a mirage or a buble to him. Learning that at Tịnh Quả Temple there was a well-known Thiền master named Quảng Nghiêm, he resigned from his post, and went there to become a monk in order to learn Thiền. He successfully practiced and got enlightened at the same temple. Later he became the Abbot of Lục Tổ Temple at Dịch Bảng Village, Thiên Ðức Borough. Many people came for his Dharma teachings, and he soon became a very famous monk. However, his main focus was Dharma practice, self-reflection, and dwelling in the True Mind. He lived in mindfulness, and passed away peacefully. Before he demised, he called all his disciples together, and said:
The Way itself has no form,
and every day ‘tis afresh.
Isn’t home everywhere
in thousands of worlds?
Then he passed away peacefully.
Many generations of his disciples continued the lineage, and later developed it into the glorious Thiền Trúc Lâm-Yên Tử in the Trần Dynasty, which has been a great period shining brightly in the history of Vietnam Buddhism. Centuries later at Phước Thái, Long Thành District, Ðồng Nai Province a monastery was named after this famous Thiền master, Thường Chiếu Thiền Monastery.
Thường Chiếu Thiền Monastery not only reflects an excellent example for later generations; the meaning of its name implies the mission and the goal that Most Venerable Thích Thanh Từ, who founded it, expected his disciples to accomplish: “The fundamental responsibility of the practitioner is to always self-examine and self-reflect” –keep on(shining the torch)looking inward. This is also the motto of the Vietnam Thiền Sect in the late 20th century.
(To be continued)
Sources:
http://www.thientongvietnam.net/
http://www.truclamvietzen.net/
http://www.thientongvietnam.net/cacthienvien/dirs/thuongchieu/index.html
http://www.thuong-chieu.org/uni/TrangChu.htm
A Zen Poem by Tran Thai Tong
Thien giang huu thuy thien giang nguyet.
Van ly vo van van ly thien.
(Chinese Vietnamese)
Ngan song bong nuoc, ngan trang hien.
Muon dam troi xanh, muon dam xanh.
(Vietnamese, translator: nttv )
A thousand rivers reflect a thousand moons in the water.
The cloudless sky remains blue miles after miles.
Van ly vo van van ly thien.
(Chinese Vietnamese)
Ngan song bong nuoc, ngan trang hien.
Muon dam troi xanh, muon dam xanh.
(Vietnamese, translator: nttv )
A thousand rivers reflect a thousand moons in the water.
The cloudless sky remains blue miles after miles.
Sunday, March 18, 2012
Thursday, March 15, 2012
Chơn Không Thiền Monastery
History
In April 1966 Ven. Thích Thanh Từ built a hut on Hòn Chụp – Tượng Kỳ Mountain (also called Big Mountain, Vũng Tàu), and named it Pháp Lạc Thất (Dharma Joy Hut), in order to practice Thiền (Zazen). On July 20, 1968 he announced he had found the Way.
December 3, 1968 he told his students and followers that he would open the hut door to teach them, starting the restoration of Thiền in Việt Nam in the late 20th century.
The Establishment of Chon Khong
April 1966: Built Pháp Lạc Thất (Dharma Joy Hut) with bamboo, bamboo leaves, and a thatched roof.
1969-1970: Built Chơn Không Abbey
April 8, 1971: Announcement about the establishment of Chơn Không Abbey, and its Thiền method. Classes would be open to recruit students every three years. The first class was the 1971-1974.
April 8, 1974: Second class
April 8, 1995: Renovation. Name change into Chơn Không Monastery with two separate areas, one for monks, and the other for nuns.
Purpose of the Establishment of Chơn Không Abbey/Monastery
In the Opening Ceremony on April 8, 1071, Most Venerable Thích Thanh Từ talked about the purposes of the Chơn Không Monastery:
1.To halt superstitious and theoretical practice: Chơn Không emphasizes more Dharma practice than theoretical learning.
2.To revolutionize Buddhist practice: Chơn Không focuses on pure training, aiming at helping monks and nuns realize that the Path they follow is a noble and liberating one.
3.To restore the Thiền practice that is authentically Vietnam Buddhism.
Meaning of Chơn Không
First, it was the name of a Vietnamese Thiền master under the Ly Dynasty. Master Chơn Không (1045 – 1110), whose last name was Vương, and first name, Hải Thiềm, was born at Phù Đổng Village under the reign of King Lý Nhân Tông.
Second, Chơn Không refers to the True Nature that has no beginning and no end in every human. The name reflects the practice method followed by Vietnamese monks and nuns who have realized that they have the True Nature, and would like to dwell in it and continue to practice until they reach Enlightenment. This is the Path previous Partriachs had taken and passed down for us to continue.
Chơn Không Was the Birth Place Where Trúc Lâm Yên Tử Thiền Sect in Vietnam Was Restored
Most Venerable Thích Thanh Từ found the Way to practice Thiền at Pháp Lạc Hut 1968, established Chơn Không Monastery 1970, and began to disseminate the practice method of this Thiền Sect in 1971. He has developed this Sect since then. In April 1986 he established Thường Chiếu Monastery, then Viên Chiếu, Linh Chiếu, Huệ Chiếu, Phổ Chiếu, Tịch Chiếu, etc. In 1993 he established Trúc Lâm Phụng Hoàng Monastery in Đà Lạt. In 2002 he restored and renovated Lân Temple and Trúc Lâm Yên Tử Monastery in Quảng Ninh, where the First Partriarch of the Sect, the Enlightened King (Điều Ngự Giác Hoàng) Trần Nhân Tông founded Trúc Lâm Yên Tử Thiền Sect in Việt Nam. In 2005 he restored Trúc Lâm Tây Thiên at Tam Đảo, Vĩnh Phúc, and renovated Sùng Phúc Thiền Temple in Hà Nội. There are many other monasteries in the USA, Canada, France, German, and Australia, which belong to this Sect, and follow Most Venerable Thích Thanh Từ’s teaching practice methods.
Board of Leaders at Chơn Không Monastery at Present
On the New Year Day of 2003 Most Venerable Thích Thanh Từ delegated the leading and supervising responsibilities of Chơn Không Monastery to a Board of Leaders, who will represent him to take care of the Dharma practice of monks, nuns, and lay people in Vũng Tàu. The Board consists of:
Consultant: Most Venerable Thích Phước Hảo
Abbot: Venerable Thích Thông Nhẫn
Vice Abbot: Venerable Thích Thông Như
Dharma Teacher: Thích Thông Thiền
Abbess in Monastery for Nuns: Thích Nữ Thuần Nhất
Monthly Schedule and Activities
1.Monks’ and Nuns’ Schedule
Morning: 3am Wake up (Three bells). Meditation (Thiền call)
5am End of Meditation (One bell)
5:45am Small Breakfast (Three block strikes)
6:30am Work (Three gong strikes)
10am End of work
10:45am Lunch (Three block strikes)
12pm Rest (Three gong strikes)
Afternoon:
1pm End of rest (One bell)
2pm Dharma class or meditation (Three bells)
4pm End of class or meditation
5pm End of day’s work-small meal (One gong strike)
6:15pm Repentance rituals (Three bells)
7:30pm Meditation (Three bells and one call)
9pm End of meditation (One bell)
9:30pm Rest (Three bells)
2.Buddhist Laypeople's Activities
Every evening from 6:30pm to 7:15pm there is a Dahrma talk or meditation for Buddhist laypeople. Every fortnight on Sunday there is an Eight-Precept Observance Day for laypeople to practice living the monastic life.
Conclusion
History changes, but Chơn Không Monastery always serves one ideal, serving Buddhism and the nation. Together with other monasteries in the Trúc Lâm Yên Tử Thiền Sect, Chơn Không Monastery is trying to accomplish the task of restoring Thiền and the Trúc Lâm Yên Tử Thiền Sect in Vietnam as well as in other countries.
Source:
http://www.thuongchieu.net/index.php?option=com_content&view=article&id=391&Itemid=328
http://www.vncgarden.com/di-tich-danh-thang/viengthienvienchonkhong
http://www.vncgarden.com/di-tich-danh-thang/chuavietnam-xuavanay/ba-ria---vung-tau/thien-vien-chon-khong
In April 1966 Ven. Thích Thanh Từ built a hut on Hòn Chụp – Tượng Kỳ Mountain (also called Big Mountain, Vũng Tàu), and named it Pháp Lạc Thất (Dharma Joy Hut), in order to practice Thiền (Zazen). On July 20, 1968 he announced he had found the Way.
December 3, 1968 he told his students and followers that he would open the hut door to teach them, starting the restoration of Thiền in Việt Nam in the late 20th century.
The Establishment of Chon Khong
1969-1970: Built Chơn Không Abbey
April 8, 1974: Second class
April 8, 1995: Renovation. Name change into Chơn Không Monastery with two separate areas, one for monks, and the other for nuns.
Purpose of the Establishment of Chơn Không Abbey/Monastery
In the Opening Ceremony on April 8, 1071, Most Venerable Thích Thanh Từ talked about the purposes of the Chơn Không Monastery:
1.To halt superstitious and theoretical practice: Chơn Không emphasizes more Dharma practice than theoretical learning.
2.To revolutionize Buddhist practice: Chơn Không focuses on pure training, aiming at helping monks and nuns realize that the Path they follow is a noble and liberating one.
3.To restore the Thiền practice that is authentically Vietnam Buddhism.
Meaning of Chơn Không
First, it was the name of a Vietnamese Thiền master under the Ly Dynasty. Master Chơn Không (1045 – 1110), whose last name was Vương, and first name, Hải Thiềm, was born at Phù Đổng Village under the reign of King Lý Nhân Tông.
Second, Chơn Không refers to the True Nature that has no beginning and no end in every human. The name reflects the practice method followed by Vietnamese monks and nuns who have realized that they have the True Nature, and would like to dwell in it and continue to practice until they reach Enlightenment. This is the Path previous Partriachs had taken and passed down for us to continue.
Chơn Không Was the Birth Place Where Trúc Lâm Yên Tử Thiền Sect in Vietnam Was Restored
Most Venerable Thích Thanh Từ found the Way to practice Thiền at Pháp Lạc Hut 1968, established Chơn Không Monastery 1970, and began to disseminate the practice method of this Thiền Sect in 1971. He has developed this Sect since then. In April 1986 he established Thường Chiếu Monastery, then Viên Chiếu, Linh Chiếu, Huệ Chiếu, Phổ Chiếu, Tịch Chiếu, etc. In 1993 he established Trúc Lâm Phụng Hoàng Monastery in Đà Lạt. In 2002 he restored and renovated Lân Temple and Trúc Lâm Yên Tử Monastery in Quảng Ninh, where the First Partriarch of the Sect, the Enlightened King (Điều Ngự Giác Hoàng) Trần Nhân Tông founded Trúc Lâm Yên Tử Thiền Sect in Việt Nam. In 2005 he restored Trúc Lâm Tây Thiên at Tam Đảo, Vĩnh Phúc, and renovated Sùng Phúc Thiền Temple in Hà Nội. There are many other monasteries in the USA, Canada, France, German, and Australia, which belong to this Sect, and follow Most Venerable Thích Thanh Từ’s teaching practice methods.
Board of Leaders at Chơn Không Monastery at Present
On the New Year Day of 2003 Most Venerable Thích Thanh Từ delegated the leading and supervising responsibilities of Chơn Không Monastery to a Board of Leaders, who will represent him to take care of the Dharma practice of monks, nuns, and lay people in Vũng Tàu. The Board consists of:
Consultant: Most Venerable Thích Phước Hảo
Abbot: Venerable Thích Thông Nhẫn
Vice Abbot: Venerable Thích Thông Như
Dharma Teacher: Thích Thông Thiền
Abbess in Monastery for Nuns: Thích Nữ Thuần Nhất
Monthly Schedule and Activities
1.Monks’ and Nuns’ Schedule
Morning: 3am Wake up (Three bells). Meditation (Thiền call)
5am End of Meditation (One bell)
5:45am Small Breakfast (Three block strikes)
6:30am Work (Three gong strikes)
10am End of work
10:45am Lunch (Three block strikes)
12pm Rest (Three gong strikes)
Afternoon:
1pm End of rest (One bell)
2pm Dharma class or meditation (Three bells)
4pm End of class or meditation
5pm End of day’s work-small meal (One gong strike)
6:15pm Repentance rituals (Three bells)
7:30pm Meditation (Three bells and one call)
9pm End of meditation (One bell)
9:30pm Rest (Three bells)
2.Buddhist Laypeople's Activities
Every evening from 6:30pm to 7:15pm there is a Dahrma talk or meditation for Buddhist laypeople. Every fortnight on Sunday there is an Eight-Precept Observance Day for laypeople to practice living the monastic life.
Conclusion
History changes, but Chơn Không Monastery always serves one ideal, serving Buddhism and the nation. Together with other monasteries in the Trúc Lâm Yên Tử Thiền Sect, Chơn Không Monastery is trying to accomplish the task of restoring Thiền and the Trúc Lâm Yên Tử Thiền Sect in Vietnam as well as in other countries.
Source:
http://www.thuongchieu.net/index.php?option=com_content&view=article&id=391&Itemid=328
http://www.vncgarden.com/di-tich-danh-thang/viengthienvienchonkhong
http://www.vncgarden.com/di-tich-danh-thang/chuavietnam-xuavanay/ba-ria---vung-tau/thien-vien-chon-khong
Monday, March 12, 2012
Oxherding Pictures
No one knows when the oxherding pictures appeared, and who created them. It was almost impossible to trace down their origin. All we know about these pictures is that originally there were only six pictures, all of which were lost. Until the Song Dynasty in the XII century there reappeared many sets of oxherding pictures in various Zen Buddhist sects and monasteries, which reflected different trends and perspectives in Buddhist practice.
In Kubota’s commentary, the ox in these pictures is “the absolute essential self.” The boy represents the practitioner, or “the imperfect, limited, relative self of the phenomenal world” that is always seeking for something. When the relative self finds the tracks of the absolute self, he tries to grasp it, to tame it, and he finally masters it, only to become incorporated into the absolute self. In the last stage, both the boy and the ox are forgotten, and everything in the ordinary world is displayed as is. Thus, the ten pictures show the progression of our Buddhist practice: from losing sight of the essential self to finding and getting incorporated into it in order to see things in the phenomenal world as they actually are. These pictures are very helpful for self-examination and self-reflection as they may indicate in which stage Buddhist practitioners are.
Source:
http://en.wikipedia.org/wiki/Oxherding_pictures
The Ten Oxherding Pictures from D.T. Suzuki, The Manual of Zen Buddhism
http://www.sacred-texts.com/bud/mzb/oxherd.htm
Thích Tuệ Sỹ. Oxherding pictures- The Mahayana and the Zen perspectives. (Tranh-Chan-Trau-Dai-Thua-va-Thien-Tong)
http://www.daophatngaynay.com/vn/phat-phap/giao-phap/giac-ngo-giai-thoat/3185-Tranh-Chan-Trau-Dai-Thua-va-Thien-Tong.html
Kakuan Zenji and Kabuta Ji’un. “Ten Ox-Herding Pictures”
http://www.terebess.hu/english/oxherding.html
In Kubota’s commentary, the ox in these pictures is “the absolute essential self.” The boy represents the practitioner, or “the imperfect, limited, relative self of the phenomenal world” that is always seeking for something. When the relative self finds the tracks of the absolute self, he tries to grasp it, to tame it, and he finally masters it, only to become incorporated into the absolute self. In the last stage, both the boy and the ox are forgotten, and everything in the ordinary world is displayed as is. Thus, the ten pictures show the progression of our Buddhist practice: from losing sight of the essential self to finding and getting incorporated into it in order to see things in the phenomenal world as they actually are. These pictures are very helpful for self-examination and self-reflection as they may indicate in which stage Buddhist practitioners are.
Source:
http://en.wikipedia.org/wiki/Oxherding_pictures
The Ten Oxherding Pictures from D.T. Suzuki, The Manual of Zen Buddhism
http://www.sacred-texts.com/bud/mzb/oxherd.htm
Thích Tuệ Sỹ. Oxherding pictures- The Mahayana and the Zen perspectives. (Tranh-Chan-Trau-Dai-Thua-va-Thien-Tong)
http://www.daophatngaynay.com/vn/phat-phap/giao-phap/giac-ngo-giai-thoat/3185-Tranh-Chan-Trau-Dai-Thua-va-Thien-Tong.html
Kakuan Zenji and Kabuta Ji’un. “Ten Ox-Herding Pictures”
http://www.terebess.hu/english/oxherding.html
Sunday, March 11, 2012
Oxherding (Bullherding) Pictures - Part II
In general, the bullherding pictures are about mind training in Buddhism. Although Buddhism has many practice methods, all of them aim at mind training. In this sense, the ten pictures may be considered as the answer to the question “How to master/conquer the mind?” ("Vân hà hàng phục kì tâm ?" Chinese; Làm sao làm chủ được cái tâm? Vietnamese) in the Diamond Sutra.
The bull represents the mind full of illusions. There is the bull and there is also the human, or the herd boy. There is the mind and there is also the world of phenomena. All the Mahayana practice focuses on “mastering” the bull, namely, “training” the mind. The untamed mind is like a wild bull. To tame it we must use tough measures, such as hitting it with a rod, tying a ring of strong rope to its nose, etc. The same with training the mind. We need to take refuge in the three Gems (the Buddha, the Dharma, and the Sangha), observe the precepts, develop the Bodhicitta and take the Bodhisattva vow. After practicing for a long time, “the bull” gradually becomes less wild, and easier to control, and the mind will get more tranquil. That is the meaning of the first five pictures. It is the first stage, or the precept observance stage. This leads to the next, the concentration stage.
During this second stage, the mind is calm and concentration develops. The perception of a self no longer exists, but there are still perceptions about the world of phenomena. This is the stage of those who attain spiritual merits through profound understanding of the four noble truths, and the law of interdependence or dependent origination. It is expressed through the next two pictures.
Still there is another stage in which the practitioner attains wisdom, or the true mind, which has no more illusions. At this stage there are no human nor bull. All perceptions about the self (the subject) and about the world of phenomena (the object)are gone. There is only Oneness. This is the realm of Boddhisattva. In the picture now there is only one circle. No thought. No mind. Nirvana.
In short, the Bullherding Pictures are about a Buddhist practitioner’s spiritual practice and progress: it begins with the practitioner’s self examination and self reflection; then, once s/he has mastered the monkey mind, the practitioner becomes imperturbable. In the end, there are no more conscious thoughts, and no more dualistic mind.
(To be continued)
Source:
Thích Tuệ Sỹ
http://www.daophatngaynay.com/vn/phat-phap/giao-phap/giac-ngo-giai-thoat/3185-Tranh-Chan-Trau-Dai-Thua-va-Thien-Tong.html
October 17.
The bull represents the mind full of illusions. There is the bull and there is also the human, or the herd boy. There is the mind and there is also the world of phenomena. All the Mahayana practice focuses on “mastering” the bull, namely, “training” the mind. The untamed mind is like a wild bull. To tame it we must use tough measures, such as hitting it with a rod, tying a ring of strong rope to its nose, etc. The same with training the mind. We need to take refuge in the three Gems (the Buddha, the Dharma, and the Sangha), observe the precepts, develop the Bodhicitta and take the Bodhisattva vow. After practicing for a long time, “the bull” gradually becomes less wild, and easier to control, and the mind will get more tranquil. That is the meaning of the first five pictures. It is the first stage, or the precept observance stage. This leads to the next, the concentration stage.
During this second stage, the mind is calm and concentration develops. The perception of a self no longer exists, but there are still perceptions about the world of phenomena. This is the stage of those who attain spiritual merits through profound understanding of the four noble truths, and the law of interdependence or dependent origination. It is expressed through the next two pictures.
Still there is another stage in which the practitioner attains wisdom, or the true mind, which has no more illusions. At this stage there are no human nor bull. All perceptions about the self (the subject) and about the world of phenomena (the object)are gone. There is only Oneness. This is the realm of Boddhisattva. In the picture now there is only one circle. No thought. No mind. Nirvana.
In short, the Bullherding Pictures are about a Buddhist practitioner’s spiritual practice and progress: it begins with the practitioner’s self examination and self reflection; then, once s/he has mastered the monkey mind, the practitioner becomes imperturbable. In the end, there are no more conscious thoughts, and no more dualistic mind.
(To be continued)
Source:
Thích Tuệ Sỹ
http://www.daophatngaynay.com/vn/phat-phap/giao-phap/giac-ngo-giai-thoat/3185-Tranh-Chan-Trau-Dai-Thua-va-Thien-Tong.html
October 17.
Saturday, March 3, 2012
Most Venerable Thích Thanh Từ's Aspirations - Part IV
Do you notice the reform with the establishment of this Trúc Lâm Thiền Monastery? All the rituals and chanting are in Vietnamese. Some may say that this change made it more complicated. For example, most temples usually chant “Nam Mô Bổn Sư Thích Ca Mâu Ni Phật.” But here I decided to change it into “Nam Mô Phật Bổn Sư Thích Ca Mâu Ni. “ Why so odd and different?
The Vietnamese use the main noun first, and the modifying noun/noun phrase after it. For instance, we say, “Thượng tọa Chân Tâm” (Venerable Chân Tâm), but never say “Chân Tâm Thượng tọa,” which would make people laugh. It is because Thượng tọa is the main noun, whereas Chân Tâm is secondary. This is Vietnamese grammar. Why do we have to be dependent on the Chinese characters, and on Chinese grammar? Aren’t we courageous enough to make the change?
As Vietnamese Buddhists, we must apply Buddhist Dharma, and should not be dependent on Indian culture in our practice. Nor should we depend on the Chinese. India, China, or Japan...each country has its own language and culture. We Vietnamese have our Vietnamese language, why do we have to use the Chinese language? We follow the Mahayana practice, but we must be independent, free from any foreign influence on our rituals and formalities. Our Buddhism has been so pitifully dependent. That is why my stance is that we must reform, and undo the ties and break the cultural, political and economic yoke. Why do we have to continue this servile practice? Again, this is my own view.
What’s more, Buddhism has major contributions to Vietnamese culture, which we sometimes ignore or neglect. If you pay attention, you will find it yourselves. At ten years old I already knew the story about “The Blind Touched the Elephant.” In Vietnamese whenever we did not complete any task thoroughly, our parents usually say, “ You did it as a blind man touches an elephant.” At that age I understood the expression in the statement,which means the task was not done thoroughly. Some version of the story goes like this: Once there were an elephant and some blind people who tried to feel it in order to tell what it was. One of the blind men said it was like a drum. Another said it was like a column. Still another thought it was like a broom. Because they could not see the whole elephant, each only talked about a part of the elephant, assuming it represented the whole animal. Hence, we may think the story came from our ancestors. Later, I studied sutras, and found it in the Agama.
In that sutra, the Buddha said there was a king who wanted to test those who were born blind. The king ordered his subjects to bring an elephant to the royal courtyard, and invited some blind people to line up on both sides of the elephant. One subject announced: “There is an elephant in front of you. You must touch the elephant, and describe it to the King. He who describes it correctly will be awarded." Each blind person reached out and touched one part of the elephant. The one who touched the elephant’s leg felt the elephant’s leg from the upper part to the lower part, and said, “The elephant is like a column.” The blind person who touched the elephant’s tail said that it was like a broom. The one who touched the elephant’s belly said it was like a drum. The one who touched the elephant’s ear said it was like a fan, and so on. The king and his subjects witnessed the scene and could not help laughing. But the blind person who said the elephant was like a column, and the one who said it was like a drum were obstinate, and did not want to give up. They both thought they were right, for they described exactly what they touched, and they started to fight against each other. The king then intervened, and explained to them, “Since each of you touched only one part of the elephant, you could describe that part of the elephant correctly, but failed to see the whole picture of the elephant. If your eyes were not defected, you would have been able to see the whole elephant.”
If those people had good vision, they would not have fought against each other. They fought because they could see only one part. The same with philosophers who see only the parts, not the whole, but think they have mastered the ultimate reality. Only the Enlightened One can see the whole truth. Then there is nothing to argue about. The Enlightened One sees the whole, like the Buddha.
That story is found in a Buddhist sutra, and it has penetrated into our Vietnamese culture. And there are more Buddhist stories like that, which our ancestors often used to teach us for generations. Thus, Buddhist culture has a strong influence on us. Today we value our national independence. In our religion, too, we must value the independence of our Buddhist culture. We should not depend on any foreign scripts, or Buddhist practice. Each nation has its own way. We do not have to imitate other nations, but must have our authentic Vietnamese Buddhism. Most of our ancient temples still follow the Chinese ceremony and formalities, and scarcely have any authentic Vietnamese character.
We must have our own standpoint in Buddhism. With wisdom we must choose what is useful and substantial to apply. Whatever is inappropriate to our culture we must abandon, so that our Buddhism is Buddhism for the Vietnamese. That way we Vietnamese can read, chant, understand, and practice. That is the true Mahayana spirit. Otherwise, we would follow the Mahayana in a dependent way, not independently like the Japanese, or the Chinese.
In my view, only the Trúc Lâm Yên Tử Thiền School is the appropriate way to practice Buddhism in our present day society. It is a Vietnamese Buddhist practice. Why? As you see, in the Trần dynasty, the beauty and substance of the Thiền schools brought into Vietnam by Tỳ Ni Đa Lưu Chi, Vô Ngôn Thông, Thảo Đường from India and China had been selectively learned and developed by the Vietnamese Thiền masters in order to create Trúc Lâm Yên Tử Thiền School, which is an authentically Vietnamese Thiền school. Its patriarch was a Vietnamese king who learned Thiền selectively and creatively to teach the Vietnamese for generations.
If we did not select this milestone in our Buddhism history, what else could be better? That was why my focus has been on Trúc Lâm Yên Tử School, and on its spirit and Dharma practice, for I believe that in Vietnam there have been Buddhists who practiced Thiền, and attained enlightenment within their lives-- those sages who, fully awake, passed away calmly, and whose lineage still continues.
History has proved that Vietnam Buddhism is valuable, and we must learn from our past, not from Thailand, Burma, Japan, or other countries, as if we had nothing to learn from our country. If this School were not of true value, how could it have survived until the 20th century? It may have become extinct already, instead of being able to maintain its standing so solidly. Regretfully, Vietnamese Buddhist successors did not recognize the value of what their ancestors had done, and thought our nation had nothing to learn from, and neglected the beautiful heritage from within, while searching for something from others.
Are we dependent? We are, even in Buddhism. Therefore, I have advocated for a strong standpoint that embraces the beauty of Vietnam Buddhism for the Vietnamese. A possible ambition: once other countries find Vietnam Buddhism a bright torch, they may come and learn from us. What a great national pride! Why abandon ours, and learn from others?
We must rekindle the bright torch our ancestors bequeathed to us. This is what I wish all of you to understand. My aspirations are to see an independent Vietnam, a solid and long-lasting independence, and to see an independent Vietnam Buddhism. We must apply Buddhism to train our mind, not relying on rituals and formalities from other countries such as India, China, Japan,etc. This is the goal of my life. I have to share it with you; otherwise, in five or ten years from now, some may ask the question, “Why did the Master name this monastery Trúc Lâm Thiền Monastery?" Or, “Why do we, in our monastery, chant differently from the phrase ‘Nam Mô Bổn Sư Thích Ca Mâu Ni Phật’ that is often heard in most temples?”
It could be a danger if I did not share what I have been doing, expecting, and wish to achieve all my life to my successors. So today, the first day of the Lunar New Year, I have shared my aspirations to all of you. The name I selected for this monastery embraces all my aspirations. It was not done without any goal. Nor was it a mere imitation, or reckless improvisation. With it I expect my successors, all monks and nuns here, to understand and continue to brighten what I have done, so that it will last long.
My talk on the New Year Day should come to an end now. I hope monks and nuns remember what I said, and make efforts to carry it out. We have a definite path to follow, and to pass down to our younger generations. That is my expectation.
Source:
Most Venerable Thích Thanh Từ. All My Life(Tron Mot Doi Toi)
http://www.thientongvietnam.net/kinhsach-thike/dirs/tmdoitoi/index.pdf
The Vietnamese use the main noun first, and the modifying noun/noun phrase after it. For instance, we say, “Thượng tọa Chân Tâm” (Venerable Chân Tâm), but never say “Chân Tâm Thượng tọa,” which would make people laugh. It is because Thượng tọa is the main noun, whereas Chân Tâm is secondary. This is Vietnamese grammar. Why do we have to be dependent on the Chinese characters, and on Chinese grammar? Aren’t we courageous enough to make the change?
As Vietnamese Buddhists, we must apply Buddhist Dharma, and should not be dependent on Indian culture in our practice. Nor should we depend on the Chinese. India, China, or Japan...each country has its own language and culture. We Vietnamese have our Vietnamese language, why do we have to use the Chinese language? We follow the Mahayana practice, but we must be independent, free from any foreign influence on our rituals and formalities. Our Buddhism has been so pitifully dependent. That is why my stance is that we must reform, and undo the ties and break the cultural, political and economic yoke. Why do we have to continue this servile practice? Again, this is my own view.
What’s more, Buddhism has major contributions to Vietnamese culture, which we sometimes ignore or neglect. If you pay attention, you will find it yourselves. At ten years old I already knew the story about “The Blind Touched the Elephant.” In Vietnamese whenever we did not complete any task thoroughly, our parents usually say, “ You did it as a blind man touches an elephant.” At that age I understood the expression in the statement,which means the task was not done thoroughly. Some version of the story goes like this: Once there were an elephant and some blind people who tried to feel it in order to tell what it was. One of the blind men said it was like a drum. Another said it was like a column. Still another thought it was like a broom. Because they could not see the whole elephant, each only talked about a part of the elephant, assuming it represented the whole animal. Hence, we may think the story came from our ancestors. Later, I studied sutras, and found it in the Agama.
In that sutra, the Buddha said there was a king who wanted to test those who were born blind. The king ordered his subjects to bring an elephant to the royal courtyard, and invited some blind people to line up on both sides of the elephant. One subject announced: “There is an elephant in front of you. You must touch the elephant, and describe it to the King. He who describes it correctly will be awarded." Each blind person reached out and touched one part of the elephant. The one who touched the elephant’s leg felt the elephant’s leg from the upper part to the lower part, and said, “The elephant is like a column.” The blind person who touched the elephant’s tail said that it was like a broom. The one who touched the elephant’s belly said it was like a drum. The one who touched the elephant’s ear said it was like a fan, and so on. The king and his subjects witnessed the scene and could not help laughing. But the blind person who said the elephant was like a column, and the one who said it was like a drum were obstinate, and did not want to give up. They both thought they were right, for they described exactly what they touched, and they started to fight against each other. The king then intervened, and explained to them, “Since each of you touched only one part of the elephant, you could describe that part of the elephant correctly, but failed to see the whole picture of the elephant. If your eyes were not defected, you would have been able to see the whole elephant.”
If those people had good vision, they would not have fought against each other. They fought because they could see only one part. The same with philosophers who see only the parts, not the whole, but think they have mastered the ultimate reality. Only the Enlightened One can see the whole truth. Then there is nothing to argue about. The Enlightened One sees the whole, like the Buddha.
That story is found in a Buddhist sutra, and it has penetrated into our Vietnamese culture. And there are more Buddhist stories like that, which our ancestors often used to teach us for generations. Thus, Buddhist culture has a strong influence on us. Today we value our national independence. In our religion, too, we must value the independence of our Buddhist culture. We should not depend on any foreign scripts, or Buddhist practice. Each nation has its own way. We do not have to imitate other nations, but must have our authentic Vietnamese Buddhism. Most of our ancient temples still follow the Chinese ceremony and formalities, and scarcely have any authentic Vietnamese character.
We must have our own standpoint in Buddhism. With wisdom we must choose what is useful and substantial to apply. Whatever is inappropriate to our culture we must abandon, so that our Buddhism is Buddhism for the Vietnamese. That way we Vietnamese can read, chant, understand, and practice. That is the true Mahayana spirit. Otherwise, we would follow the Mahayana in a dependent way, not independently like the Japanese, or the Chinese.
In my view, only the Trúc Lâm Yên Tử Thiền School is the appropriate way to practice Buddhism in our present day society. It is a Vietnamese Buddhist practice. Why? As you see, in the Trần dynasty, the beauty and substance of the Thiền schools brought into Vietnam by Tỳ Ni Đa Lưu Chi, Vô Ngôn Thông, Thảo Đường from India and China had been selectively learned and developed by the Vietnamese Thiền masters in order to create Trúc Lâm Yên Tử Thiền School, which is an authentically Vietnamese Thiền school. Its patriarch was a Vietnamese king who learned Thiền selectively and creatively to teach the Vietnamese for generations.
If we did not select this milestone in our Buddhism history, what else could be better? That was why my focus has been on Trúc Lâm Yên Tử School, and on its spirit and Dharma practice, for I believe that in Vietnam there have been Buddhists who practiced Thiền, and attained enlightenment within their lives-- those sages who, fully awake, passed away calmly, and whose lineage still continues.
History has proved that Vietnam Buddhism is valuable, and we must learn from our past, not from Thailand, Burma, Japan, or other countries, as if we had nothing to learn from our country. If this School were not of true value, how could it have survived until the 20th century? It may have become extinct already, instead of being able to maintain its standing so solidly. Regretfully, Vietnamese Buddhist successors did not recognize the value of what their ancestors had done, and thought our nation had nothing to learn from, and neglected the beautiful heritage from within, while searching for something from others.
Are we dependent? We are, even in Buddhism. Therefore, I have advocated for a strong standpoint that embraces the beauty of Vietnam Buddhism for the Vietnamese. A possible ambition: once other countries find Vietnam Buddhism a bright torch, they may come and learn from us. What a great national pride! Why abandon ours, and learn from others?
We must rekindle the bright torch our ancestors bequeathed to us. This is what I wish all of you to understand. My aspirations are to see an independent Vietnam, a solid and long-lasting independence, and to see an independent Vietnam Buddhism. We must apply Buddhism to train our mind, not relying on rituals and formalities from other countries such as India, China, Japan,etc. This is the goal of my life. I have to share it with you; otherwise, in five or ten years from now, some may ask the question, “Why did the Master name this monastery Trúc Lâm Thiền Monastery?" Or, “Why do we, in our monastery, chant differently from the phrase ‘Nam Mô Bổn Sư Thích Ca Mâu Ni Phật’ that is often heard in most temples?”
It could be a danger if I did not share what I have been doing, expecting, and wish to achieve all my life to my successors. So today, the first day of the Lunar New Year, I have shared my aspirations to all of you. The name I selected for this monastery embraces all my aspirations. It was not done without any goal. Nor was it a mere imitation, or reckless improvisation. With it I expect my successors, all monks and nuns here, to understand and continue to brighten what I have done, so that it will last long.
My talk on the New Year Day should come to an end now. I hope monks and nuns remember what I said, and make efforts to carry it out. We have a definite path to follow, and to pass down to our younger generations. That is my expectation.
Source:
Most Venerable Thích Thanh Từ. All My Life(Tron Mot Doi Toi)
http://www.thientongvietnam.net/kinhsach-thike/dirs/tmdoitoi/index.pdf
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