Thursday, March 27, 2014

America's Constitution and Constitutional Law

The broad topic of constitutional law deals with the interpretation and implementation of the United States Constitution. As the Constitution is the foundation of the United States, constitutional law deals with some of the fundamental relationships within our society. This includes relationships among the states, the states and the federal government, the three branches (executive, legislative, judicial) of the federal government, and the rights of the individual in relation to both federal and state government. The area of judicial review is an important subject within Constitutional Law.  The Supreme Court has played a crucial role in interpreting the Constitution. Consequently, study of Constitutional Law focuses heavily on Supreme Court rulings.
Source of Obligation
The source of this constitutional obligation: Sir William Blackstone’s Commentaries on the Laws of England , a canonical four-volume treatise first published in the late 1760s…no European authorities were cited more frequently than Montesquieu and Blackstone, each of whom was invoked almost three times as often as the next man on the list, John Locke.  (pp. 7-8)….The second thread relevant to the proper rules of constitutional interpretation may be found in the fascinating verbal exchange that occurred in mid-August 1787 at the Philadelphia Convention that framed the US Constitution. 
(p. 9)
British vs. American Legislature
In England, the supreme legislature was Parliament, and the supreme law was the corpus of parliamentary statutes.  In America, the supreme law maker would be the American people themselves, who were being asked by the Philadelphia framers to ordain and enact the supreme law of the Constitution. …… (p. 10)
Paramount Object
As finally proposed by the Philadelphia framers and eventually enacted by the American people, the Constitution’s opening sentence proclaimed that one of the document’s paramount objects was “to establish Justice.” (p. 10)
The Constitution establishes the three branches of the federal government and enumerates their powers.
Article I establishes the House of Representatives and the Senate. See U.S. Const. art. I. Section 8 enumerates the powers of Congress. See U.S. Const. art. I., § 8. Congress has specifically used its power to regulate commerce (the commerce clause) with foreign nations and among the states to enact broad and powerful legislation throughout the nation. The sixteenth Amendment gives Congress the power to collect a national income tax without apportioning it among the states. See U.S. Const. amend. XVI. Section 9 of Article I prohibits Congress from taking certain actions. See U.S. Const. art. I, §9. For example, until the passage of the 16th Amendment Congress could not directly tax the people of the United States unless it was proportioned to the population of each state. See U.S. Const. art. I, § 9. Section 10 of Article I lists a number of specific actions that individual states may no longer take. U.S. Const. art. I, § 10.
Article II of the Constitution establishes the presidency and the executive branch of government. The powers of the President are not as clearly enumerated as those of the Congress. He is vested with the "executive" power by section 1. See U.S. Const. art. II, § 1. Section 2 establishes him as the "commander in chief" and grants him power to give pardons, except in cases of impeachment, for offenses against the United States. See U.S. Const. art. II, § 2. Section 3 provides the power to make treaties (with the advice and consent of two-thirds of the Senate) and the power to nominate ambassadors, ministers, Judges of the Supreme Court, and all other Officers of the United States. See U.S. Const. art. II, § 3.
The role of the Supreme Court and the rest of the judicial branch of the federal government is covered by Article III. See U.S. Const. art. III, § 2.
Article V of the Constitution provides the procedures to be followed to amend the Constitution. See U.S. Const. article V. Currently, the Constitution has been amended twenty-seven times (including the Bill of Rights).
Article VI of The United States Constitution states that the "Constitution, and the Laws of the United States which shall be made in Pursuance thereof; and all treaties made or shall be made, under the Authority of the United States, shall be the Supreme Law of the Land." See The Supremacy Clause: U.S. Constitution, art. VI, § 2. Furthermore, all federal, state, and local officials must take an oath to support the Constitution. This means that state governments and officials cannot take actions or pass laws that interfere with the Constitution, laws passed by Congress, or treaties. The Constitution was interpreted, in 1819, as giving the Supreme Court the power to invalidate any state actions that interfere with the Constitution and the laws and treaties passed pursuant to it. That power is not itself explicitly set out in the Constitution but was declared to exist by the Supreme Court in the decision of McCulloch v. Maryland.
The first section of the fourth article of the Constitution contains the "full faith and credit clause." See U.S. Const. art. IV, § 1. This clause provides that each state must recognize the public acts (laws), records, and judicial proceeding of the other states. The Fourth Article also guarantees that a citizen of a state be entitled to the "privileges and immunities" in every other state. See U.S. Const. art. IV, § 2.

The power of the federal government is not absolute. The tenth Amendment specifically states that "the powers not delegated to the United States by the Constitution, nor prohibited by it to the States, are reserved to the States respectively, or to the people." See U.S. Const. amend. X.
Specific provisions of the Constitution protect the rights of the individual from interference by the federal and state governments. The first ten amendments, called the Bill of Rights, were ratified in 1791, providing a check on the new federal government. See The Bill Of Rights: U.S. Const. amendments I - X. The first eight amendments provide protection of some of the most fundamental rights of the individual. For example, the First Amendment protects the fundamental civil rights of free speech, press and assembly. See First Amendment Rights. Subsequent amendments have also broadened the protection afforded the rights of the individual. The Thirteenth Amendment made slavery illegal. See U.S. Const. amend. XIII. The Fourteenth Amendment prohibits the states from abridging "the rights and immunities" of any citizen without due process of law. See U.S. Const. amend. XIV. The Supreme Court has interpreted the "due process" clause of the Fourteenth Amendment as affording citizens protection from interference by the state with almost all of the rights listed in the first eight amendments. The exceptions are the right to bear arms in the Second Amendment, the Fifth Amendment guarantee of a grand jury in criminal prosecutions, and the right to a jury for a civil trial under the Seventh Amendment. The Fourteenth Amendment also guarantees the equal protection of the laws. See Equal Protection. The right to vote is protected by the 15th Amendment ("right to vote shall not be denied... on account of race."), the Nineteenth Amendment (guaranteeing the right to vote regardless of sex), and the 24th Amendment (extending the right to vote to those who are 18 years of age). See U.S. Const. Amendments XV, XIX, and XXIV.


How to Interpret the Constitution
Neither America’s written Constitution nor America’s unwritten Constitution stands alone.   Rather, the two stand together and support each other.  The unwritten Constitution, properly understood,  helps make sense of the written text.  In turn, the written text presupposes and invites certain forms of interpretation that go beyond clause-bound literalism. (p. 20)
The entire Constitution was based on the notion that the American people stood supreme over government officials, who were mere servants of the public, not masters over them.  Under first principles of popular sovereignty theory and principal-agent law (which governs, for example, employer-employee relations), it was improper –not to mention impudent-for mere public servants in either the federal or the state governments to prohibit their legal masters, the sovereign citizenry, for floating political opinions and weighing political proposals among themselves.   The voters had an inalienable right to voice and hear nonviolent, non-defamatory criticisms of (and apologies for) incumbent legislators, state and federal, and also had foundational right to voice and hear vigorous arguments about legal institutions such as slavery and legal reforms such as abolition.  The entire structure of the American system presupposed these rights. (p. 37) 
Main Object of Article I's Impeachment Clauses: Conflict of Interest
Nemo judex in causa sua a Latin phrase that means, literally, no-one should be a judge in his own cause. no person can judge a case in which they have an interest. (p. 13)  This kind of conflict of interest  was something that America’s supreme legislature, the people had doubtless envisioned and embraced as a necessary  part of the main object of Article I’s impeachment clauses. (p. 15)
The Constitution and the American System
The entire Constitution was based on the notion that the American people stood supreme over government officials, who were mere servants of the public, not masters over them.  Under first principles of popular sovereignty theory and principal-agent law (which governs, for example, employer-employee relations), it was improper –not to mention impudent-for mere public servants in either the federal or the state governments to prohibit their legal masters, the sovereign citizenry, for floating political opinions and weighing political proposals among themselves.   The voters had an inalienable right to voice and hear nonviolent, non-defamatory criticisms of (and apologies for) incumbent legislators, state and federal, and also had foundational right to voice and hear vigorous arguments about legal institutions such as slavery and legal reforms such as abolition.  The entire structure of the American system presupposed these rights. (p. 37)


Sources:

Akhil Reed Amar, America's Constitution: A Biography (New York, NY: Random House,  2005)
Akhil Reed Amar, America's Unwritten Constitution: The Precedents and Principles We Live By (New York, NY, Basic Books, 2012)

Tuesday, March 18, 2014

A Well-Known Gatha by Thiền (Zen) Master Vạn Hạnh


The original gatha in Chinese-Vietnamese:
 
Thân như điện ảnh, hữu hoàn vô
Vạn mộc xuân vinh, thu hựu khô
Nhậm vận thịnh suy vô bố úy
Thịnh suy như lộ thảo đầu phô.

           Thiền sư (Zen Master) Vạn Hạnh

 Vietnamese version by NTTV:

Thân như bóng chớp, có rồi không
Cây cỏ xuân tươi, thu tàn khô
Mặc cuộc thịnh suy thôi sợ hãi
Thịnh suy ngọn cỏ hạt sương phô

English translation by NTTV:


Forms (kāyas) are like a flash of light, appearing then disappearing (present then gone)
Green foliage fresh in Spring will wither in Fall
Look at all vicissitudes with a calm (an imperturbable) mind (without fear)
They are morning dews on grass blades


March 18, 2014

 -------

Thiền sư Vạn Hạnh (938 - 1025) was a famous Vietnamese Buddhist monk and Thiền (Zen) Master.  He was a highly-respected national protector and master to King Lý Thái Tổ (1009-1028 AD).


http://en.wikipedia.org/wiki/L%C3%BD_Th%C3%A1i_T%E1%BB%95
http://en.wikipedia.org/wiki/V%E1%BA%A1n_H%E1%BA%A1nh
 

Thursday, March 13, 2014

Trúc lâm Yên Tử Thiền School --Part II

A successor of King Trần Nhân Tông, the Second Patriarch Pháp Loa was a Thiền master who was  also a talented and resourceful organizer of Buddhist activities.  Under his 20-plus-year leadership,  5,000 books of the Tripitakas were carved and finished, and hundreds of temples were built for people to listen to Buddhist Dharma (such Báo Ân, Quỳnh Lâm, Thanh Mai).  As many as 3,000 disciples came for his teachings and for spiritual liberation. When he passed away, he left his disciples several works in which he advised them to put great efforts in spiritual practice, to follow the genuine way of training through precepts, meditation, and wisdom, and to develop a method of effective learning with understanding and practice.  
The last of the three Trúc Lâm patriarchs was Huyền Quang, who was 30 years older than Pháp Loa, and who became a monk much later, for he had served as a royal court subject for some time.  Huyền Quang left about 20 poems in Chinese Vietnamese, a prose essay about Vân Yên Temple in old Vietnamese, and a story related to Ðiểm Bích and contemporary events.  Many of his poems were about flowers and scenery of temples.  His prose essay about Vân Yên Temple (Vịnh Vân Yên tự phú) showed that he had mastered the art of using the ancient Vietnamese language (Nôm), making his work simple and easy to understand.  In A Record of the Three Patriarchs  (Tam tổ thực lục) there were King Trần Nhân Tông's compliments on Huyền Quang's writings and language capacity: "Any work that he wrote or edited is complete; and there is no need to add or delete anything in it."
With the presence of the first three patriarchs Trần Nhân Tông - Pháp Loa - Huyền Quang over thirty years of popularity and success, Trúc Lâm Yên Tử Thiền School has been a spiritual symbol for the Vietnamese people.  Culturally, the artifacts, the relics or vestiges of its old temples, stupas, meditation huts, its pine trees and bamboo woods, the Giải Oan Spring, the Garden of Medicinal Herbs (Ngự Dược), the An Kỳ Sinh Statue, and Ðồng Temple on top of the mountain....all these vividly cluster among high mountains and thick forests.

The name Trúc Lâm Yên Tử gives us a hint of the ancient and the depth of the Vietnamese people's spiritual life.  It refers to the place where the people's ancestors practiced and disseminated Buddhism in the past, and where everybody can come and admire its beautiful scenery at present. 
The three patriarchs' works have become national spiritual treasures, for they are our ancestors' humanistic and literary heritage of long-lasting values, and are topics to study and research for many social and humanistic sciences.
More importantly, the birth of Trúc Lâm Yên Tử Thiền School has helped to develop nationalism among the Vietnamese, for it encouraged Vietnamese indigenous cultural values, and met the spiritual needs of the people locally and in various specific period of times.  With this School many temples have been built, following the monastic rules and characteristics of genuinely Vietnamese Buddhism.  In those temples there are shrines to worship the three patriarchs about whom there have been quite a few works of arts (paintings, statues...), folk tales and legends.  The patriarchs' poems and Dharma teachings found in many artifacts and Vietnamese literature have been studied for generations.  Even though at the end of the Trần dynasty, Buddhism was no longer as popular as it had been in the earlier period, the influence of Trúc Lâm Yên Tử Thiền School had permeated in the people's spiritual life with its long-lasting cultural values.  In spite of all the vicissitudes of life, its heritage has been preserved and shining bright as "the Trúc Lâm mind" among generations of Vietnamese all over the country.  All these proves the solidity and survival capacity of this Thiền School.
Trúc Lâm Yên Tử Cultural Values in Vietnamese Society and in the World 
It is true that Trúc Lâm Yên Tử Thiền School is part of Vietnamese culture.  It is genuinely Vietnamese, for its founding patriarchs had selectively learned what was the best from Chinese and Indian Buddhism, and developed it in its unique Vietnamese ways.  The greatest contribution of this School has always been its companionship with the nation, and its supporting and mobilizing role in times when national independence faced historical challenges from foreign aggressors.  That is why its cultural values survived over 700 years, and have well developed for generations, and is now spreading beyond national borders.
There are two historic temples related to the Trúc Lâm School in Đông Triều (Quảng Ninh): Ngoạ Vân Temple and Hồ Thiên Temple.  Ngoạ Vân Temple was the place where the first patriarch of the School, King Trần Nhân Tông, entered Nirvana (demised).  After his cremation, 3,000 pearl relics were found in his ashes.  These were collected and distributed to 8 stupas in 7 locations, two of which are Phật Hoàng Stupa (Ngoạ Vân Temple) and the Stone Stupa (Quỳnh Temple) in Đông Triều.  Yên Tử - Ngoạ Vân - Hồ Thiên are well-known places (considered as "Buddhas' realm in the South"/“cõi Phật trời Nam”) where one can find evidences about ascetic Buddhist disciples in this School.
Regarding vestiges of the Trần dynasty, Đông Triều is the place where systematic remnants of the early periods of this dynasty have been found, and recognized as national historic sites. For example the Thái Shrine was one among the earliest built under the Trần dynasty.  It is located in the area where there used to be several shrines on a surface constructed in the shape of the word "Vương" (meaning "King").  It is the only well-preserved shrine among the vestiges of the three dynasties of Lý, Trần, Lê.  Also in Đông Triều 5 tombs of the Trần kings and queens were found.  Thái Tomb (Thái Lăng) has a unique structure with a roof to cover on top and decorated with dragons, symbols of monarchic power.  Currently, there are many national projects to rebuild An Sinh, the birthplace of the Trần, together with other plans to educate and mobilize local people to protect the relics in the area.  Local leaders and politicians are working with central government agencies to develop the 9,000-haYên Tử Heritage Reserve to preserve  the historic area. 
 
In recent years many monasteries of Trúc Lâm Yên Tử Thiền School have been built in Đà Lạt, Yên Tử (Quảng Ninh), Tây Thiên (Vĩnh Phúc)... under the guidance of Most Venerable Thích Thanh Từ.  These monasteries help introduce this Thiền practice into people's daily life and society.  Visitors to those monasteries feel pleased and happy with monastic rules, practice and Buddhist activities there, because of the School's simple and well-organized methods of disseminating and practice the Dharma, which is also unique and close to Vietnamese culture.  On the other hand, the architectural structures of those monasteries, which bring out the harmony between nature and Thiền, and between modern and traditional features, satisfy the aesthetic and spiritual needs of not only Buddhists' learning and practice, but also native and foreign visitors and tourists. 

Source:
Most Ven.Thích Gia Quang's paper presented at the Conference of 705th Anniversary of King Trần Nhân Tông's Demise (Entering Nirvana).  Available at www.thuvienhoasen.org.



Monday, March 10, 2014

Trúc lâm Yên Tử Thiền School



The name of Trúc Lâm Thiền School in Việt Nam has always been intertwined with that of King Trần Nhân Tông.  This Thiền School is a great pride and a landmark in the history of Vietnam Buddhism..
Nguyễn Lang, in A Treatise on the History of Vietnam Buddhism, wrote:
Trúc Lâm School of Vietnam Buddhism was an independent Buddhist school.  Its spiritual value and influence was that of the Đại Việt nation.  It was the backbone for an independent Vietnamese culture, with its own unique characteristics even though it had been influenced by Buddhism from China, India and Tibet.
It is worth noticing that the birth of Trúc Lâm Thiền School is a great national pride for the Vietnamese, for it confirms the nation's uniqueness, autonomy, and its people's strong determination to protect their national independence.  It was the existence of the Trúc Lâm Thiền School that helped to mobilize all Vietnamese people's power against the Yuan and the Mongolian aggressors during that period, from the Buddhist kings, and court subjects to the poor Buddhist civilians, all of whom united in their fight against aggressors.  
Trúc Lâm Thiền School and Vietnamese Culture
In the history of Vietnamese ideology, Buddhism plays an important role, not only because it appeared early, but also because it is considered a national religion which has had close relationship with national foundation and development.  It is popular all over the country, and has become an inseparable part of national culture. 
In the course of the history of Vietnam Buddhism, there are influences both from the South and from the North, foreign and native venerable monks, their intermingled residue, coexistence and development on the basis of Vietnamese traditional, and indigenous culture.   
Trúc Lâm Yên Tử Thiền School has a special position in the bilateral relationship between Buddhism and national culture. First, we should pay tribute to the role of King Trần Nhân Tông (1258-1308), the Patriarch with his Buddhist name Trúc Lâm the Ascetic (Trúc Lâm Ðại Ðầu Ðà), and the founder of Trúc Lâm Thiền school.



(To be continued)
Source:
http://phatgiao.org.vn/tham-luan-sach/201312/Thien-phai-Truc-Lam-dinh-huong-va-phat-trien-12796/