Thích Từ Lực - WHO'S TAM MINH IN 21st CENTURY?

In the very serene early Spring, the posterior generation student bows his head in memory of merits of the anterior scholar, the respectable elder Tam Minh Le Dinh Tham. It is well known that it would not by pure chance I could be sitting here, in a small annexed room, and jolting down on the person and his great contribution to the Buddhism in general and in particular, to the Buddhist Family Organization. What a man of true inner religious heart and strength! Many a times, because of rather fragile health, I had wished I would had some level of his strong and full of idealism will.

An old anecdote. Am I permitted to start with an old story? In the early entering into pagoda life, only to be exactly a young novice, an infant little monk (chu dieu), every month I had to be present at Sutras and Cannon studies. Sometimes at night after schooling, sometimes in weekends. In my still vivid memory, that day, venerable Tinh Tu, presently Abbot of Kim Son Monastery, was teaching us on Great Wheel Diamond Sutra , translated and explained by most venerable Vien Giac of the school Giac Hai of Van Gia, in Nha trang. He had very often inserted in his preaching stories of pagoda to indirectly educate us.

He told that respectable Tam Minh was then very much concerned on forming talented Sangha for tomorrow Buddhist affairs. For his erudition in both modern and old fashioned education, that is Chinese and Western studying, he was invited by most venerable to teach monks at Bao Quoc Buddhist Academy. It is noted that he was a devoted Buddhist, a man of populace and as well a medical doctor, an truly intellectual. He was very intelligent, always eager for learning, but also very a person of modesty, respecting Sangha or Buddhist clergy; most of them were in principle his students and his age over passed theirs, but he always bowed in front of them, before taking preacher seat.

It’s almost 20 years, I has never forgotten my emotions at that times. Of course, I didn’t know about the wonderful modesty of Bodhisattvas Thuong Bat Khinh in Phap Hoa Sutra; I could only figure out his eyes were very keen, full of determination; and the most striking trait was that he had a Bodhisattvas heart, conducting his life strictly to Righteous Dharma. I thought, not mentioning knowledge he transferred to his student monks, his modesty was an invaluable teaching material. Inside everyone has a very big self that has through many incarnations fortified and enlarged itself; and it becomes more critical when it goes along with growing power, higher position than its neighbor, the “selfish self” is allowed to act wildly, despite of mutual respect, concession. It is difficult for us, but admirable for a living attitude of a laic Buddhist turned into a unofficial monk who know how to worship Buddha, respect monks with mindfulness and a true heart.

A man of idealism: Years after years, emotion of that day and his figure continue to remain in my mind going in pair with my monastery life. My conception is that the road to Buddhism must be the one of harmony, of balance between us and our self. Buddha has instituted canon and showed the way to both sects, in house and off home. First of all, for the service of enlightenment ideal, Sangha or clergy or monks and followers must show out mutual respect, help each other, embellish each other. Therefore, I used to seek occasion to approach, study, learn from in-heart religious laic-monks, who prefer simple life in order to be more active in retraining self activities according to True Dharma. By Chance, I am working with the Youth, in which I recognize stature of Buddhist Family, of the beloved Grey color shirt, that had nourished me since childhood.

Once more it was an interesting chance, when I uncovered that Sir Minh Tam was also one of the first founders and supporters of the Vietnamese Buddhist Family. He was not only close to Monks but also a man of idealism, who wished to provide a new view about life to the Youth, a respect to ethics lines and rightful esteems to spiritual values. Let us repeat here once the aim of the Grey Color Shirt organization: “To form the Youth into good citizens for the society, prepared to willingly apply Buddhist ideal in life”. It’s a very meaningful action; it would benefit a lot family and society. Of course, it would be the causes of leaders and members of the Organization that should have been sanctified, transformed when following these guidelines.

The more we go deeply into his life, the more we would be amazed and admire his active life, persistent and ardent. One of my living witness is the most venerable Man Giac. With a popular Central Vietnam accent, he told some young novice monks about Minh Tam and Buddhist Family activities of that time. He said: “Minh Tam is very fervent, when out of his office he went straightly to pagoda, met the then young such as Vo Dinh Cuong, miss Hoang thi Kim Cuc, and also venerable Minh Chau, at that time not a monk yet. His stature is small, but he works so ardently, every venerable love him”. More than 50 years have passed, but up until the present time, his passionate image may still play the role model for us.

Support the Youth: A question that seems excluded and wasteful but still useful to be put out here: Why on earth, did Tam Minh and Pioneers of that time stress upon nurturing and educating the Youth? Some people would sacrifice totally their life without any complaints on their health and pain and sweat. After 20 years in Western society, we recognize assuredly that in any country when the Youth sink in undesirable decadence, it would bring out a countrywide disastrous and lasting fallout. For the Vietnamese community, if we know how to nurture the Youth with our cultural traditions, then we could believe in a better future. Moreover, because the Buddhist teachings can provide a base that fits to the growth of the Youth and the modern scientific spirit, we could have much better expectations; and so, when we choose to educate the Youth, we could be more secure and confident in the future. Still further, the path that the Vietnamese Buddhist Family had gone through half a century, have engraved many good achievements and irrefutable conclusive proofs.

What do we have in mind, when witnessing a boy team or a group of girls meeting together in a Vietnamese classroom or in a session of Buddhist teaching? Any hope at all? Tomorrow when grown up, could they contribute to the society they are living in? We have to say that we could much hope so. The cause and effect correlation allow us to confirm so too. Presently, they come to ethical and spiritual activities and learn of right from wrong, good from bad; in the future they are going to apply them to life, to embellish it, to do good things to mankind. Thus, through many works from anterior generation and present promotion, senior leaders of all ladders, men or women, are investing in nurturing and educating the Youth wouldn’t be useless at all; in the contrary, leading the Youth on the right tract, we still have plenty of hope in a better future.

Remember the past for the hope of tomorrow: We’re doing both. We are going to enter the gate of the 21st century with tremendous fast progress in technology, science; meanwhile spiritual and ethical values desperately decline. It’s the common law of life. When possessing a little bit more money, we are inclined to pleasure, forget to take refuge, overlook studies of spiritual life. But for whomever it could be so; we could not afford to close our eyes, abandon youngsters that are expecting our love and our lead.

Recalling the figure of Mr. Tam Minh, I have the intention to remind that, first we have to learn from a man of ideal, eager to serve, and consequently we must strive much more in finding an appropriate way for the Youth. We have to learn of his modesty, and tolerance and concession between ourselves. I think more than any other time that presently we need people who know how to sacrifice for the common benefits and interests and to mingle two generations often prone to different competitive fights and clashes. Where are they? What are they doing? In case if we have to start torches to look for them, are you willingly ready to go with me in imploring and inviting them and to approach them in order to learn those good qualities from them?

It could be very fortunate that in a collection of people, there would be some Buddhist figures who may be tolerant enough to accept dissident opinions; and in unselfishness and open mind trying their best to serve the organization, they could sit down together and work together, they must be invaluable jades or gems. For the beginning of the new year, offering an spiritual incense, in memory of Mr. Tam Minh, as in a true and loyal prayer, I am begging his spirit to show right way for posterior , to help the Grey Color group progress firmly in leading the Youth, and loving the Youth.

By Thich Tu Luc

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Thích Từ Lực - AI LÀ TÂM MINH THẾ KỶ 21

Giữa khung cảnh an tĩnh của lúc đầu Xuân, kẻ hậu học xin cúi đầu tưởng niệm bậc tiền bối hữu công: cụ Tâm Minh Lê Ðình Thám. Chắc bạn rõ, không phải là sự ngẫu nhiên mà tôi ngồi đây, trong căn chái nhỏ, để viết về con người và sự đóng góp của cụ đối với Phật giáo nói chung và đối với tổ chức Gia đình Phật tử nói riêng. Thật là một con người đầy đạo tâm và sức sống. Lắm lúc, vì hơi ốm yếu, tôi đã mong ước mình có được phần nào tâm chí vững mạnh và đầy lý tưởng của cụ.

Một câu chuyện xưa: Tôi xin phép được bắt đầu với bạn bằng một câu chuyện xưa. Lúc tôi mới vào chùa, làm điệu, có tham dự những buổi học tập kinh điển và giới luật hàng tuần. Có khi vào buổi tối, sau giờ đi học ở trường, mà cũng có khi vào ngày cuối tuần. Tôi còn nhớ, hôm đó, thầy Tịnh Từ, hiện nay là Viện trưởng tu viện Kim Sơn, dạy chúng tôi về bản văn "Ðại thừa Kim Cang Kinh luận" do hòa thượng VIên Giác của tòng lâm Giác Hải ở Vạn Giả, Nha Trang dịch giải. Thầy thường tìm cách lồng vào bài học là các câu chuyện ở chùa để gián tiếp dạy bảo anh em chúng tôi.

Thầy kể lại rằng, cụ Tâm Minh lúc đó rất lưu tâm đến việc đào tạo Tăng tài để gánh vác công việc Phật sự mai sau. Và vì nhờ am hiểu cả hai nền tân học và cựu học, tức là Hán văn và Tây học cho nên cụ được quý Ôn mời dạy cho quý Thầy tại Phật học đường Báo Quốc. Chúng ta đừng quên, cụ vừa là một Phật tử thuần thành gần gũi với giới bình dân và cũng là một bác sĩ y khoa của hàng trí thức khoa bảng. Bản chất của cụ là một con người thông minh, ham học nhưng đồng thời cũng rất khiêm nhượng, tôn kính chư Tăng. Do đó, mà trước khi bước lên bục hay ngồi vào bàn để giảng dạy, cụ đều đảnh lễ chư Tăng, mà lúc đó là học trò của cụ trên nguyên tắc, và chắc chắn có thầy tuổi còn kém hơn cụ rất nhiều.

Ðã gần hai mươi năm trôi qua, vậy mà tôi vẫn chưa quên sự xúc động của tôi lúc đó. Hẳn nhiên, tôi đã biết gì đến hạn khiêm cung của bồ tát Thường Bất Khinh trong kinh Pháp Hoa đâu. Tôi chỉ hình dung ra một con người, có đôi mắt sáng, đầy sự cương quyết trong lòng, và đặc biệt hơn hết, có cả trái tim của một vị Bồ Tát sống đúng với Chánh pháp. Tôi nghĩ, chưa kể đến những điều hiểu biết mà cụ trao truyền cho các học tăng, chỉ cần thái độ khiêm cung đó cũng đủ chất liệu cho một bài học vô giá rồi. Trong chúng ta, ai cũng có một bản ngã rất lớn lao mả qua bao đời kiếp ta đã tìm đủ mọi cách để củng cố, để tô bồi thêm. Khó khăn hơn nữa là khi có quyền hạn trong tay, ở vào một địa vị cao hơn người khác một chút, là ta đã để cho cái "bản ngã vị kỷ" đó tự tung tự tác, không kể gì đến sự tương kính, nhường nhịn. Khó thay cho chúng ta mà cũng đáng phục thay thái độ sống của một người cư sĩ Phật tử biết trọng Phật, kỉnh Tăng với hiểu biết của trí óc và chân thành của con tim

Con người lý tưởng: Năm tháng trôi qua, xúc động của hôm đó và hình ảnh cụ Tâm Minh tiếp tục ở lại trong lòng, sáng bước với cuộc đời tu hành của tôi. Tôi thường quan niệm, con đường Phật giáo là con đường hài hòa giữa mình với ta. Phật đã ché định giới luật và chỉ bày cách sống cho cả hai giới tại gia và xuất gia. Trên hết, trên con đường phụng sự lý tưởng giác ngộ, Tăng Ni và tín đồn cần có sự tương kính, hỗ trợ lẫn nhau, làm đẹp cho nhau. Do đó, tôi thường tìm cơ hội để tần gũi, tìm hiểu, học hỏi ở những vị cư sĩ đạo tâm, chuộng đời sống bình dị để có thể tích cực tu tập Chánh pháp. Nhân duyên đưa đẩy, tôi lại chọn con đường sinh hoạt với tuổi trẻ, mà trong đó có hình ảnh của Gia đình Phật tử, của chiếc áo lam thân yêu đã nuôi dưỡng tâm hồn tôi từ lúc còn bé.

Lại thêm một lần không ngờ, đầy thích thú, khi tôi phát giác ra cụ Tâm Minh cũng là một trong những người đầu đàn thành lập và nuôi dưỡng tổ chức Gia đình Phật tử Việt Nam. Thì ra, cụ không chỉ là một người gần gũi với chư Tăng mà cũng là một con người đầy lý tưởng, muốn tạo một sức sống cho những người trẻ tuổi biết đạo đức, biết tôn quý những giá trị tinh thần. Chúng ta hãy độc lại mục đích của tổ chức áo Lam: "Ðào tạo những thanh thiếu niên trở thành những công dân tốt của xã hội, sống theo tinh thần Phật pháp". Thật là một việc làm rất ý nghĩa và đem lại lợi ích lớn lao cho gia đình và xã hội. Dĩ nhiên, chính các nhân của các huynh trưởng và đoàn sinh Gia đình Phật tử đã được thánh hóa, chuyển hóa khi theo đúng đường lối này.

Càng tìm hiểu thêm về con người của cụ, chúng ta càng kính phục sự hoạt động bền bỉ, đầy hăng sau của cụ. Một trong những nhân chứng sống mà tôi được tận tai nghe là hòa thượng Mãn Giác. Với giọng bình dân của người miền Trung, hòa thượng kể cho một số anh em tăng sinh trẻ tuổi nghe về cụ Tâm Minh và các hoạt động của Gia đình Phật tử lúc đó. Thầy nói: "Cụ Tâm Minh hăng hái lắm. Ra khỏi phòng mạch là đi thẳng về chùa, rồi hội họp với lớp trẻ lúc đó, như Võ Ðình Cường, chị Hoàng Thị Kim Cúc, có cả thầy Minh Châu nữa, lúc đó chưa xuất gia. Bộ tướng thì nhỏ người mà răng làm việc quá sức hăng say. Các thầy, ai cũng thương cụ". Ðã hơn 50 năm trôi qua, cho đến hôm nay hình ảnh con người đầy nhiệt huyết của cụ vẫn có thể làm mẫu mực cho chúng ta.

Nuôi dưỡng tuổi trẻ: Có một câu hỏi hơi thừa nhưng chắc chắn là không vô ích mà chúng ta có thể đặt ra ở đây: tại sao cụ tâm Minh và những người tiên phong lúc đó lại đặt nặng vấn đề nuôi dưỡng và giáo dục tuổi trẻ? Có người hy hiến cả đời mình cho tuổi trẻ không biết nhọc mệt, không than van gì cả. Trải qua 20 năm sống ở xã hội Tây Phương, chắc chắn đa số chúng ta đã thấy tuổi trẻ ở quốc gia nào mà bị băng hoại thì sẽ kéo theo một sự đổ vỡ lớn lao và lâu dài trong các sinh hoạt tại quốc gia đó. Ðối với cộng đồng Việt Nam chúng ta cũng vậy, có nuôi dưỡng thanh thiếu niên giữ được những nét truyền thống văn hóa thì chúng ta mới có hy vọng ở một tương lai tốt đẹp hơn. Hơn nữa, giáo lý nhà Phật lại có nền tảng hợp với sức sống của tuổi trẻ và tinh thần khoa học hiện đại thì chúng ta lại có nhiều triển vọng hơn và, dĩ nhiên, rất an tâm, đầy tin tưởng khi chọn con đường giáp dục tuổi trẻ. Vả lại, con đường mà Gia đình Phật tử Việt nam đã trải qua suốt nửa thế kỷ nay đã để lại nhiều chứng tích tốt đẹp và chứng nghiệm hùng hồn không ai chối cải được.

Nhìn lại đội thiếu niên hay một chúng thiếu nữ quây quần bên nhau trong một lớp Việt ngữ, hay trong một khóa Phật pháp, chúng ta có cảm tưởng gì? Có hy vọng không? Rằng mai đây, các em lớn lên sẽ có thể đóng góp gì cho xã hội các em đang sống? Phải nói là chúng ta tràn trề hy vọng chứ. Tương quan nhân quả cho phép chúng ta nhận định như vậy. Bây giờ, các em đến với những sinh hoạt đạo đức tâm linh và học hỏi được những điều hay lẽ phải thì mai đây các em sẽ đem ra áp dụng trong đời sống và có thể làm đẹp cuộc đời, làm tốt cho con người. Vì vậy, bao nhiêu công trình mà người trước, và ngay cả bây giờ, quý anh, chị huynh trưởng các cấp đang đầu tư vào công cuộc nuôi dưỡng và giáo dục tuổi trẻ sẽ không vô ích chút nào; trái lại, hướng dẫn được tuổi trẻ theo con đường chơn chánh thì chúng ta vẫn còn có nhiều triển vọng cho một tương lai tốt đẹp hơn.

Hoài niệm người xưa mong mỏi cho hôm nay: Cả hai, bạn à. Chúng ta sắp sữa bước vào thế kỷ 21 với những tiến bộ quá mau của kỹ thuật, khoa học, trong khi đó, giá trị của đạo đức tâm linh lại theo đà xuống dốc thảm hại. Theo luật chung của cuộc đời thì phải vậy, Hơi có nhiều tiền một chút thì mình lại ham chơi, quên ngồi thiền, xao lãng việc tìm hiểu về đời sống tâm linh. Nhưng ai kia thì có thể như vậy, chứ chẳng lẽ mình lại nhắm mắt, bỏ đàn em đang trông chờ sự thương yêu dẫn dắt của chúng ta!

Tôi thiết tha nhắc lại hình ảnh của cụ Tâm Minh là để chúng ta, trước hết học hỏi ở một con người lý tưởng, ham phụng sự, sau nữa, chúng ta cần phải nỗ lực hơn nữa trong việc tìm kiếm một hướng đi thích hợp với tuổi trẻ. Chúng ta cần học hạnh khiêm nhường của cụ và học cách nhường nhịn lẫn nhau. Theo tôi, hơn lúc nào hết, bây giờ chúng ta cần có những con người biết hy sinh cho lợi ích chung và có thể dung hòa cho cả hai thế hệ vốn dĩ luôn luôn có sự xung đột, khác biệt. Họ đang ở đâu? làm gì? Nếu có thể đốt nến mà tìm ra được những con người đó thì bạn có chịu đi với tôi để cầu thỉnh, để gần gũi mà học hỏi những đức tính tốt của họ không?

Thật là may mắn nếu ở trong một tập thể mà có được hình ảnh những Phật tử biết uyển chuyển để có thể chấp nhận những ý kiến bất đồng. Rồi cũng trong chiều hướng vị tha, phóng xả, cố đem hết sức mình dâng hiến cho tổ chức mà họ sẵn sàng ngồi lại để cùng làm việc với nhau thì đó là những viên ngọc vô giá. Ðầu năm, đốt nén tâm hương, tưởng niệm cụ Tâm Minh như là một lời cần nguyện chân thành: xin anh linh của Cụ soi đường cho đàn hậu tấn, cho màu Lam vững bước tiến trên đường dẫn dắt tuổi trẻ, thương yêu tuổi trẻ.

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Tuệ Sỹ - ẤN TƯỢNG KHOẢNH KHẮC

Một vài người khách thập phương gặp nhau tình cờ ở sân chùa, nói với nhau vài câu bâng quơ. Rồi mỗi người đi theo mỗi hướng. Nhưng rồi, một vài chữ, vài lời trong các câu nói bâng quơ không ngờ đọng lại đâu đó, không tan biến đi được, do những thăng trầm bất định của lịch sử. Cũng có thể vì giông bão liên tục khuấy động, nên một vài phút bình an trước đó trở thành khoảnh khắc hoài niệm không thể quên được, bất kể hoài niệm đó là gì, có ý nghĩa gì.

Hơn bốn mươi năm qua, tôi cũng không nghĩ ấn tượng đầu tiên, không có gì đặc sắc, mà lại có thể gợi nhớ lâu bền như vậy. Chẳng qua anh cũng như nhiều người khác, nhân có việc gì đó mà đến Sài gòn, tá túc Già Lam chừng một hai hôm, thế thôi. Lần đó, khoảng chừng 1962, anh cùng hai Huynh trưởng nữa, hình như vậy, từ Huế vào. Không rõ việc gì, bởi cũng không có gì đáng phải tò mò. Già Lam hồi đó gồm một nhà lá cho một chú nhỏ như tôi, không còn ai nhỏ hơn nữa; và đó cũng là nhà ăn và nhà bếp. Thêm ba gian nhà gạch còn dang dở, mà một gian tạm thờ Phật, một gian cho các chú lớn hơn, và gian còn lại để dành khi Thượng tọa Giám viện, hoặc Thượng tọa Thiện Minh tạm nghỉ mỗi khi các Ngài có việc ở Sài gòn. Khi anh Từ vào tá túc, anh nghỉ chung với tôi tại căn nhà lá. Chỉ đến tối anh mới ghé về nghỉ. Tôi không gặp anh được nhiều do đó cũng không nói chuyện nhiều để quen nhiều. Câu nói duy nhất của anh cho đến bây giờ tôi vẫn không quên; không phải nói với tôi, mà chỉ như là nhận xét hay đùa một chút cho vui miện với Huynh trưởng nào đó. Anh nói "ở đây vậy mà là ông cử, ông tú cả đấy". Tôi không nhớ rõ cách nói rất Huế lúc ấy, nên không thể ghi lại đúng nguyên văn ở đây.

Nhận xét của anh không liên hệ gì đến tôi. Vì bấy giờ tôi hầu như không đi học. Lý do đơn giản thôi: không có tiền đóng học phú, cũng không đủ tiền đi xe buýt. Vốn là chú tiểu lang thang, không có Phật học đường nào dung chứa, hết Sài gòn rồi Lục tỉnh, rồi miền Đông; may mà được Thượng tọa Giám viện thương tình cho tạm tá túc khi Già Lam vừa mới lập. Tất nhiên, sau đó ổn định dần, tôi cũng bắt đầu đi học; như du mục định cư, rồi mới nói đến chuyện tri thức.

Dù có khoa trương thêm lý lịch bản thân, tôi cũng cảm thấy có cái gì đó rất khó nói từ lần đầu tôi gặp anh Từ. Chưa hề có ai tôi gặp một lần mà để lại ấn tượng lâu dài như vậy. Ấn tượng ấy thật sự cũng chỉ mơ hồ thôi. Không phải là dấu ấn sâu đậm để có thể nhớ mãi.

Cũng lạ thật; có những người sống chung với nhau nhiều năm, gần như anh em ruột thịt, nhưng khi xa nhau một thời gian thì không còn nhận ra nhau nữa, dù họ không có mâu thuẫn xã hội hay tâm lý nào. Cũng có người chỉ gặp nhau một thoáng, lại gắn bó với nhau một cách vô hình, hay vô tình.

Tất nhiên tôi còn gặp anh thêm nhiều lần nữa. Lần nào cũng chỉ chào hỏi thông thường, rồi trao đổi vài ba câu gì đó. Dù vậy, cho đến bây giờ, tôi vẫn cảm nhận có một sự thân thiết nào đó gắn lbó tôi và anh, bên ngoài khuôn sáo đời thường.

lần cuối cùng, anh đưa tôi đến nói chuyện với một lớp học của Gia đình. Buổi ấy, tôi thật bối rối, không nói được gì cả. Có khi ngồi im lặng gần nửa giờ. Những điều muốn nói lại không thể, hay không được phép nói. Còn những điều có thể nói, thì chỉ là những lời sáo rỗng. Tuy nhiên, sau đó tôi cảm thấy được an ủi, bởi trong mắt nhìn của anh bấy giờ u uẩn nỗi ưu tư bàng bạc.

Ngày nay, khi nghe tiếng trẻ nô đùa dưới sân chùa vào ngày chủ nhật, tôi nghĩ, anh tái sinh tại một nơi nào đó, thiên giới hay Cực lạc, hay cõi Ta bà đầy thống khổ, có cảm thấy bất chợt bồi hồi bởi những rung động từ khoảnh khắc tâm tư quá khứ của anh vẫn còn ngân vang, trên muôn trùng lớp sóng vô thường biến dịch. Trên lớp sóng phế hưng ấy, tâm nguyện của người Phật tử như hạt giống Bồ đề đã chuyển thể thành kim cang bất hoại.

Hôm nay, nhân ngày giỗ của anh, tôi đốt nén tâm hương tưởng vọng anh. Trong đốm lửa nhỏ, tâm nguyện của anh vẫn còn thắp sáng cho thế hệ đàn em của anh.

Già Lam, giữa tiết Thanh minh, Quý Mùi,
Phật lịch 2547

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Trần Trung Đạo - THE REAL BIG BROTHER OF TODAY

"...Oi than yeu bong chua Tu Dam, noi Bac Nam noi lien mot nha,tay trong tay quyet vi loai nguoi, doi lam than..." (Oh my sweet silhouette of the Tu Dam pagoda, where the North and the South would be abridged into a united home, hand in hand determined for the humanity, what a poor and lamentable life). If not a thousand, it would be hundred times that I were listening to this tune, the Tu Dam my sweet home; for my desktop at my working place stores this as an only song. When not so busy, I listen to this song. Again and again. Every time it brings my mind back to Hue, reminds me of the historical Tu Dam Pagoda of the Vietnam Buddhism.

In Hue city, there's a space located at 1B Nguyen Hoang St. In this very room, the Directory Section for the Pho Hoa Buddhist Family was formally established. The first bricks. youthful and effervescent were laid down in the full course of 60 years dotted with fierce ups and downs of the Viet Nam Buddhist Family. By very venerables, the first members were pinned with the Lotus emblems on their traditional grey shirts, showing kindness and honesty, very spiritual symbols of the Vietnam Buddhism. From this day on, generation after generation of senior brothers and members have been succeeded, and waves of young toddlers had washed their life in the Grey River of Compassion, Wisdom, Strength. Those small boys and girls of the deep past, though deceased or alive, still remain in the rang or defected 'cause of individual choice, I believe the Grey color of the shirt still sticks to their mind, heart, and blood of every members, every big brothers and sisters. Not mentioning the supremely finest and wonderful teachings that Buddha, the Loving Father, had entrusted into Three Forms of Holy Book, it would be an admirable hard work to improve good qualities as we had learned from Five Guides of the Buddhist Family.

Although cherishing and longing for Hue, I was not born in Hue nor grew up in it. I come from Quang Nam. I had not ever set foot on premises of Tu Dam Pagoda in several visits of the city. I did not crossed over the doorsill of the 1B Nguyen Hoang St. I did learn of those famous sites through works of the Vietnamese Buddhism. On the high school graduation day, my father advised me to continue my education in Hue and would get help from his adopted sisters and brothers. I did not follow his words. Hue was a so calm, and so serene and quiet corner; it didn't suit my character of adventure. Therefore, the young of Quang province must say goodbye to two old banyan trees, and left the Vien Giac pagoda, and the Quang Nam Buddhist Directive Committee to go down on to real life bearing on his back his treasure of Compassion, Wisdom and Courage. Nowadays, in this foreign land, whenever listening to the female voice, particularly endowed with special accent to Hue people, of the singer whose name is still unknown to me in the song "Que huong toi mien Trung" (My sweet Central homeland), I feel deeply blue, thoughtful of Hue, of merits of venerable Sangha, of senior sisters and brothers; they all, from that impose ancestor leaders' Court or founding ancestors temple, a modest room in the beloved city, had raised a restoration movement for the Viet Buddhism after many years of mistreatment, oppression in Monarchial rule and Colonial times.

The simultaneous appearance of the Restoration movement and the Buddhist Family organization was merely a natural response or reaction of an oppressed religion whose fate and live activities have been going in pair with the fate and history of the Nation. Thousands of years ago, since the ancient ancestor venerable monks shed lights of Compassion upon arriving on this land of Kings Hung, Buddhist teachings were not only teachings of Buddhism, but they set up a truly Buddhism of Vietnam. Vietnam Buddhism, as a religion, had not only brought in to citizenry well disposed means to reach liberation, happiness, but, by harmonious integration and transcendalism, it has been assimilated into the heart of the Nation, and does contribute its important part in establishing the cultural, ethical base for the Vietnamese Nation as a whole. Buddhism came to Vietnam not as beautiful indiscriminately and unintentionally flying yellow seeds of pine trees or as parasite strings but as the suave latex that dissolves and nurtures the old tree of four thousand year Vietnam. If Buddhism were taken out of the Vietnamese Nation, the living force would be sucked out and away from the old tree. Buddhism and the Nation is glued together so that once the famous thinker and writer and activist Phan Chu Trinh said: "Every time Buddhism is weak, the Nation goes down with it".

Back to the Vietnamese History, after, in nearly three hundred years, enclosed into the Chinese Confucianism era of Four Books Five Litanies or the Chinese Cynic reign and the North and South separatist situation, the Vietnamese Nation has declined backwards, lost its vision to future, distanced itself from the national identity and almost thrown into exhaustion.. Our ancestors were amazed and blazed of mechanical strength of the Colonialism. Thousands and thousands and even ten thousands Vietnamese were cut down as rice thaws in front of firearms of the Invaders. Throughout the second half of the 17th century and in the beginning of the 18th, the Dark Invasion was tightly covered the whole country. Slavery. Chains and jail times. New Guinea. Reunion. White bones of poor and unfortunate Vietnamese labor workers were fertilizers to the roots of rubber trees. The guillotine was never dried off the red blood of Vietnamese patriots. However, the confidence in Independence, Self-Determination, Openness rooted in Van Lang Nation Building time, nurtured alive in every Viet heart in general, in every Viet Buddhist in particular, is always burning. Struggles for Independence were stirred up everywhere and under assorted forms.

In cadence with The World Buddhist Restoration Movement, and in pair with the patriot movements, in particular, the Duy Tan Movement, the highest ranking and most venerable ancestor Monks as Giac Nguyen, Khanh Anh, Giac Tien, Giac Nhien, Tinh Hanh, Tu Quang, Phuoc Hue, To Lien, Tri Hai... they also left their remote and discrete Zen room to go along with the Nation, securely leaning on their bamboo sticks. They were taking great care of the national sufferings, waking up patriotism, knocking at the door of the awareness house of Independence and Self-Determination in every Viet heart; they hoped to restore the spirit of the Nation through education and the ability of change of the Buddhism against the negative forces. Wake up, Vietnam! The call of Lac Viet Ancestors seems to make echo from Phong Hoa, Me Linh, Nhu Nguyet, Bach Dang. To restore the Buddhism in that direction and sense should be regarded as a great pilgrim of the whole nation in search of the return point to the very original and ancient primitive source that had brought out the Vietnamese Nation.

The Buddhist Family Organization, a loyal son of the Vietnamese Buddhist Pan-Association, precursor of the Unified Vietnamese Buddhist Organization, has grown up from the light of the efforts of Buddhist restoration movement. The Organization ceased to be merely comprised of a band of young gals learners and practitioners of Buddhist teachings under the leadership of The Senior scholars Tam Minh Le Dinh Tham or the respectable elder Ton That Tung in Hue city, but it did regroup hundred thousands of ardent and efficient activist members in all three parts of the land. It no longer becomes a mob of lonely travelers through a deserted path, but a movement that integrates active youth and stands up and explore every bit of land of the country. From active and developed cities till remote hamlets, from the old respected capital Thang Long till the recently exploited wet land of Ca mau, one can pinpoint the same grey color uniform, expecting to find a kind and nice, and generous souls that would put behind his or her back everything except the solidarity spirit ending up in loving each other and always ready to help. They dig water ditches, build roads, set up levees, and Viet classrooms for illiterate general populace. I would be amazing to hear patriot Vietnamese songs everywhere in the country, that could be raised up unexpectedly on boat trip along the banks of Hong river, and on the famous river of Parfums, Huong river, and Thu Bon, Vam Co; or from fragile bikes on rice ditches of Can Tho, Soc Trang; or on almost all bus lines that draw their traces along the length of the land. French songs very popular among the youth at that time like La Vie est belle, Chanson d'adieu etc.. were replaced by Day Than Ai, Ve Ben Ngu, Tram Huong Dot (Lovely relationships, Return to Royal Dock, Incense offerings) suggested by senior leaders Le Lung, Buu Bac. Flares from campsites start to send out signs proving confidence among the Viet youth still very alive; and whistle and horn blows woke up the young generation off the terribly bad dreams they were being subjected to. Children of Buddha, leaders with their burden of big brothers and sisters of Buddhist reorganization and restoration era on their shoulders are voluntarily determined to take the road.

With load of Compassion, Wisdom and Courage, Viet Buddhist Family took an important role in carrying out projects of expanding teachings and protecting living things or sentient beings of the Church. Viet Buddhist Family are the vanguard forces in the efforts to bring in Peace on the land, in the struggle for religious equal rights and justice and in the advocate for democracy that the Church has called for in sixty years. Of course, there won't be any success or achievements without sacrifice. Under the great achievements in 60 years of growth the Buddhist Family Organization has enjoyed, there had been a mount of sufferings generations and generations of its members had to endure, in oppression, jail time and tortures. These tragic scenes had never faded out of the mind of the Buddhist Family leaders. And, on the land impregnated with bones and blood of the senior leaders, there was blossoming many finest religious flowers. They sacrificed themselves in order to let our present generation, our children and there offspring in the future continue to live in love, peace and happiness. The senior leaders had used their bones and blood, their skin and flesh to make segments for the long Kind and intimate Relationships Thread. At this moment, let us keep one minute silence to remember beloved male and female deceased leaders of our Viet Buddhist Family.

Reviewing many changes, ups and downs in life, many "laic Buddhist shangha" had left, refused the past; they seem indifferent when witnessing the boat of Church, Karma nearly in distress and sinking; they no longer care about the life and security of the venerable rank that once had educated them, protected them. Away from them, members of the Family behave differently. Among six Services under the direct leadership of the General Service for the Youth, the only one survive is the Buddhist Family Service; it's the only one that would and could resist against oppressions and crackdowns, even in times when the fate of the country and the Church would be critical. Looking at a leader in his traditional grey shirt, mended with tens of small cloth pieces, helping toddlers practicing singing songs with a very old and used guitar in a culture and arts program celebrating the Great Birthday of Buddha on a pagoda yard after 1975, anyone wouldn't feel sorry and pity for him. Tomorrow, he could have to sit down lonely in a corner to write down a long self-examination report of tens of pages and it would be very likely he could be found in any jail anywhere. But he is not afraid. It is the ideal of a leader has help him to stand up and continue his trip. Despite of great storms and heavy rains, leaders and members of the Family are always flying wings, loyal and pitiful; they are trying to fly back to their old nest, and always raise their thin wings to protect their teachers and safeguard their teams or groups.

The event of April 30, 1975 had pushed out of their nest millions of Vietnamese, among them thousands of members of the Buddhist Family organization . Fortunately, although they had to leave, members of all level of the Family had never forgotten their solemn oath when registering in the organization. Where one can find a Family leader, one can be assured to see Buddhist Family activities. From refugee camps till resettlement in different 3rd countries, senior brothers and sisters always tried their best to re-set up the organization. Where one could find a pagoda, Family would be active in there. If there are no pagoda at all, Family could move their activities to the public park, in schools and even in the church yard of other faiths. Through many sweats and tears, they all believe that, with a beautiful ideal, great tradition, disciplinary formation, the Vietnamese Buddhist Family would survive and expand overseas.

After 28 years, with a lot of efforts and sacrifices, it would be detrimental to admit that the reality won't be like they had expected. Time after time the Buddhist Family becomes weaker and weaker. In 1980 there were hundreds of accounted Buddhist Families, nowadays the number of units and names could remain as before, but strength could wear out a lot. Leaving are numerous, newcomers scarce and who remain look much tired out. At this moment, as a member of 40 years of the Vietnamese Buddhist Family and also as a diligent watcher of their activities throughout 10 years, I would tell you that if we would not be courageous to carry out changes, basic and immediate, in a very short span of time, the Overseas Vietnamese Buddhist Family could cease to exist.

Why? Who's at fault?

I read many accounts, essays, assembly minutes explaining why the Organization was in decadence. On many occasions of making greeting bows to venerables, I listened to their concerns to the future of the Organization. I had many chances to exchange ideas and opinions with man and woman leaders of all ladder in the North-East of America and overseas, about the situation of the Organization we could evaluate as weaker and weaker. Hundreds of reasons, objective and subjective, active and passive were put forwarded and based on to assess the actual situation of the Overseas Vietnamese Buddhist Family. Every reasons seem rightful, every references logical, any argument fully oratory. Nevertheless, there's a question I didn't hear anyone raise, or satisfactorily answered that what is the right direction the Overseas Vietnamese Buddhist Family should go.

At first glance, the above question seems naive and expendable. Did we wander around in the jungle in 28 years? Does the aim of the Buddhist Family that is to educate the adolescents, teens and children and form them to be real and formal Buddhists and to take part in making better the society in the spirit of Buddhism has to change?

Of course, the aim to educate them to be truly Buddhists doesn't change, but objects of this formation have completely changed. Likewise the purpose of educate the society in the Buddhist spirit doesn't change, but social objects the Buddhist like to educate are changing by hour and by minute. Universe is a river that never stops flowing and changing in every split of a second of the consciousness; it is no need to mention so many changes in 6o years. In view of Buddhism, there is not anything that could last eternally, and exist alone and independently. Society in present time is not the society of 60 year before. Thoughts, concerns, anxiety, expectations, inclinations of the present young generation are fully different from the ones of the 60 years before. Objects of education change, so methods, means do follow accordingly.

In a word, will the aim of educate the young to be truly Buddhists and participate in ameliorate the society of the Overseas Vietnamese Buddhist Family be reached and even the Organization can survive or not depend on what we would choose between 2 following alternatives:

Do we want the Vietnamese Overseas Buddhist Family Organization to be an organ undivided and inseparable from the one in the country, with a leadership based on pyramid hierarchy, limitation of power and responsibilities distributed on standardized levels Tap, Tin, Tan, Dung; ranks of Buddhist knowledge and talents of leadership for members should be based on camp trips (Loc Uyen, A duc, Huyen Trang, Van Hanh); patriarchal manners in internal relationships should be kept, with love but stern, sacrifice and obedience, respect and follow orders from seniors, study documents, teaching works in Vietnamese designed and written from decades before, and enclosed in forms, organizational charts inclined to centralism?

Or do we want a Buddhist Family, though originated within the country from the Vietnamese Buddhist Family, that would make progress accordingly to new environment within an open society? It would respect principles of democracy and equality and within internal affairs, all sworn members would have equal rights and equal responsibilities upon the fate of the organization, including vote for leaders at all level of leadership; it expands recruit membership into high schools, colleges and into specialists and experts rank in public and private sectors, it will promote Buddhism Study movement among the Youth in Universities; it will set up united network between Youth for Buddhism Study and local Buddhist groups, organizations in countries where we are resettled; Buddhist catechism lessons taught in pagoda and summer bi-linguist Buddhist Study conferences directed by venerable teachers will replace training camps; it encourages members to engage in Buddhist studies taught in universities; it organizes special conferences on education, culture, science and technology to form members finest specialists, with diversity on specialties as well as on leadership; volunteer into cultural and social activities for the benefits of local areas where members are dwelling instead of going around in perimeter of our team headquarters dedicated only to children’s songs; simplify procedures and formal appearances including uniforms, rejuvenate and make activities more excited.

We do not need much profound reasoning or analyzing, we are prompt to recognize that the latter proceedings are necessary and appropriate to the pace of progress of nowadays human society.

In 28 years, we have been going on the old path of the past while still thinking or deceiving ourselves that we are looking forward to the future; in 28 years we had gone counterclockwise with our era but are still convicting ourselves we are heading to new horizon. There’s no future nor new horizon. The most part of our overseas group activities in 28 years, from our mind to character, from concepts to action, are linking segments of Hue, Saigon, Can Tho, Dalat, they do not belong to actual active land of Santa Ana, Boston, London, or Victoria.

Indeed, nearly all of senior leaders, men and women, in Overseas Vietnam Buddhist Family central committee belong to the leaders promotion in the period from formal foundation day in 1951 to 1964 assembly, after religious oppression season 1963. At that time, they were a little bit beyond 20 year old. Half a century had gone. The tamarind row in front of Gia Long High School, the formal 1964 Buddhist Family assembly site, had gone through 40 burgeoning seasons. When setting foot on America land many, leaders were at downhill age, after many long years in jail, in chains, starvation and disease. The Grey Color is not fading away, the ideal is still intact, but strength is not going in pair with willingness. The bloody war had inflicted deep wounds on their body and even in their mind; they won’t go away easily. The passive results of those wounds are showing themselves in every sayings, every acts and in every solutions they are trying to adopt.

They have also to face the new society, in which almost every daily activities are like automatic instincts and standardized. They have to lead groups and teams of most youngsters born and raised overseas. They could be born on a freighter, a battleship, in refugee camp, on the first days of resettlement; now they are almost 30 year old. Their food are hamburgers and language English; they did not enter this world in folk ballads, but by computer games, animation. Their mother tongue are not Vietnamese, but English, German, French. While listening to the original Vietnamese culture impulses and going to pagoda to study Buddhism, at the same time they are feeling lonely, lost, stranger to even their organization. Many of them are medical doctors, engineers, economists or financial specialists. They could play very important roles in American companies, in American society, however in Family group they are treated as toddlers learning how to walk. The reason is that they are not accustomed to Buddhist Family artisan activities, and moreover they could not speak fluently Vietnamese. They have to abandon the Family. In present day, the most part of our Family members are children at pre school, school age, and teens, although the Buddhist Family is not only for children and not merely a performing arts group. Many of them are patient enough to overcome language barrier by learning Vietnamese at home, in pagodas, at Vietnamese centers. Despite of all their terrific efforts, their Vietnamese capital are only big enough to order their food in restaurant, greet people on streets; how can they fathom Buddhist teachings. How could any Vietnamese center help explaining Four Graces, Six Harmonious, and nearly impossibly Eight Righteous Paths, Four Finest Concepts.

No one could refute the loving willingness of our leaders, men as well as women, toward organization and generations of members. Proofs of this kind are plenty enough in our Family history; if death were necessary, so be it to let the organization survive, children grow, they had never hesitated to sacrifice. The Buddhist Family is their breath, their very first life of all, it would be more important than their private family life. The Buddhist Family would be their starting point as well as their return destination from this in-corporation, incarnation . Here’s the right moment we have to grant occasion for younger generation to engage the new challenge in our Family history. Give them the key Compassion, Knowledge, Courage and let them start their trip, don’t put on their back burden of the past and the sadness of the generation you all dear leaders are bearing.

We often hear of and read on phenomenon of disaccord, disputes in Buddhist Family and in Vietnamese communities. These rupture in reality do not come out from any special deeply important causes, objective or subjective. But it is simply because we do not know really true aims of the organization and its capability to respond to these requirements. In a larger sense, in countrywide, if everybody has his farther vision for the future of the country, knows his or her own position and responding capability to the country needs, the path of our country history should not be entangled in the present insurmountable fiasco. We are inclined to act beyond our capability, accept responsibility out of our talent and resource and most of all try to occupy position not fitting us. Water always comes back to its source; and blood to its heart; and leaves to their branches. Yes they will do. But first of all, blood must circulate, water flows to ocean and leaves live their green cycle.

We are away from the original 60 year tradition establishments and even traditions must also go through changes and adjustments to environment, if not, what is regarded as tradition would be merely backward and inappropriate habits. Noble traditions of the Vietnamese Buddhist Family will not die out, if we know how to preserve and expand. When transplanted to Garden Grove a longan of Hue city should not be expected to grow, blossom and bear fruits, and taste like when it remain at its natural natal place. Buddhist essence is the only one but individuality in every person is different. Enlightenment seeds in every heart take their birth from Animisalocana; it’s where The Great Teacher of all times had thanked the old tree for its shade, cover from rains and fierce sunlight; however, not for that same reason, boh in Berlin, Sydney would grow into the same silhouette as the old one in Animisalocana.

If, in the era of 1930 Buddhist Restoration, we have great leaders, men and women, who had played their role of pioneers, preparing roads, so in the present time, in order to continue its existence and progress in new lands, the Overseas Vietnamese Buddhist Family should have newer leaders, new big brothers and sisters, seniors who would bear in their mind knowledge of the era, and would be capable to cope with the needs of new whole world times.

The new big brothers and sisters of the era, or to adopt the term 21st century of master Tu Luc, religious alias Tam Minh, will bring forward lights of Compassion-Wisdom-Courage, beautiful motto of the Vietnamese Buddhist Family into the people hearts with a young zealot audacity, with means suitable to the time and language that fits their actual generation. Kindness does not stop at Compassion, giveaways of material things but, it’s an offer of overflowing energy of twentieth to noble purposes aiming at bring forth joyful things to human neighbors where seniors, older brothers and sisters, limited with their age and health and tiresome psychology could not implement. In Western societies where prevail wrestle with living, struggle, killing because of low desires and illusionary temptations, the Compassion and Serene Calmness bell sounds of Buddhism will be expected with joy and acceptance. Members of the Buddhist Family will be called for writing letters True Love in the expected vacuum in the hearts of those aimless and uninteresting materialistic people.

The Big Brother or leader in our present time would be birds that fly high into blue sphere to embrace the whole mankind. Youth is the ocean ready for unselfishness, non-profitable, transparent and holy. Therefore, Youth is opened to Knowledge, sensible to decipher and receive true meaning in words, teachings of the Holy Kind Father. Light of Wisdom will be the torch of the lighthouse leading to Enlightenment, away from dark inclinations and helpful to nil all undesirable Ignorance and troubling delusions. Knowledge, like a chariot, rather light, less baggage, becomes rather faster. Youth is exactly lighter, bearing less baggage and mostly not haunted by the past.

A leader of the new era, with that kind of spirit of unselfishness and transparency, would be overflowed with Strength and Courage to win over challenges and difficulties, would fly high over stagnant wetlands and water bodies of disbeliefs, assorted complex of repressed emotions of the past and to head into a future of openness, tolerance, and truly human, not only for the Buddhist Family, the Youth, but also for the country, or for the mankind of the future in a larger scope. They could be wrong, subjected to falls and breakdowns multitude of times, but at the end they could recognize courageously their shortcomings, stand up and continue their travel and their operations.

A leader of the new era contribute or take part effectively in strives to lighten up the Scientific Buddhism beyond limits of scientific knowledge. Buddhist religion is not a asylum for psychologically distorted minds, leaning to self safety, favors, passiveness, anti-society, prone to hitch beliefs, fortuneteller readings, but the active living path the whole world is needing. Buddhism is for humans. Buddhism is stressing on humans not otherwise as the center of the world, the universe; it’s man not whoever or power, should be the master of his own fate. Buddhism is religion of Love. In its 2600 plus years of its history, not a single drop of blood of the humanity would have streamed out among plenty of wars that had caused a lot of bones and blood based on supernatural powers. The great English historian, H.G. Well had a chance to thank Buddhism through his words: “Buddhism has waked up, cleansed and made serene, and also played an important role in directing, leading human destiny“ (from Vietnamese version).

Because Buddhism is the religion for the Youth, the Spring for human thinking, the ideal for youth education of the Vietnamese Buddhist Family; it is needed, not solely for Vietnamese Youth but also for the youngsters of the world. Methods to introduce the ideal of the Vietnamese Buddhist Family to young hearts of Vietnamese young generations, to young hearts of the local or native youth, of course, would be very complicated and challengeable. It should be wise to start with a small handful of members and it needs many years to witness desirable results. The path in front of the eyes of a leader or a big brother of today is a difficult, but also a hopeful one.

I have a tiny dream; some day on my return home to the country, I will pay visit to Tu Dam Pagoda. I would be sitting totally in deep silence on the pagoda steps, in order to seize in litanies, in bell resonance blows, from earth center, advices , recommends, and recognize the steps of plenty of Buddhist clergy and elder leaders resonate in my thoughtful small heart. In the same manner, I believe there’ll be a day, young ones, great children members of the Buddhist Family, who are recently born, or would be born and grow up in the States, Germany, France, United England, Australia… would return. Like myself, they would sit down on steps of Tu Dam and could talk among themselves in Vietnamese without accent: “It is here, from here, one hundred, two hundred, three hundred years ago, there were real leaders of the Vietnamese Buddhist Family in Grey shirts like ours and with the same motto Kindness-Knowledge-Courage like ours, had started the journey of educating the Adolescents, Teens, small children into truly Buddhists and taking part in making the society better according to the spirit of the Buddhism, and therefore here we are today”. And, among those young generation, there would be some who would sing lightly but soundly the “ Que huong toi la day…” (This is here my country).

By Thi nghia Tran Trung Dao

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Tuệ Sỹ - BUDDHISM & THE YOUTH

Introduction by Hoa Dam: Ever since a very young age, the rather slim monk with sharply glinting eyes, had many times been at the podium of the Van Hanh Buddhist University (in Saigon before 1975) to lecture tirelessly on topics ranging from Ancient and Modern as well as Eastern and Western philosophical topics, to profound debates on the Original, the Developmental, and the Zen Buddhism.

That same monk had once walked away from the boisterous city life in the capital (of the South) to find solitude in the breezy ocean-side Nha Trang on the Trai Thuy hill, spending quiet teaching days with the young student-monks of Hai Duc Institute of Higher Buddhist Studies, passionately sharing and eagerly passing down his enormous profundity and vast knowledge.

And that monk, in his middle years of life, had proudly walked the steps of an undaunted Bodhisattva into the perilous danger zone to stir up multitude of oceanic tidal waves demanding freedom, democracy, and equality for the entire human race in the midst of this life’s full of interminable ignorance.

Always peaceful and carefree with just his faded brown robe and grey cassock, whether living in the raucous cities or among the serene wooded forests or even during the imprisoned years with inexplicable death penalty (in 1988), that same monk showed an unyielding fearlessness through all occasions and circumstances.

And today, that graceful monk – the Most Venerable Thich Tue Sy – will present to you, the young Vietnamese people in the country as well as those all over the world, this genial discourse about “Buddhism and the Youth”. Certainly each and every one of us will receive this topic in our own diverse perception.

Each of us, with individual thinking and distinctive insight, are somewhat like the bells hung high. The words of Thay are like mallets that could create the beautiful ringing sounds. The bell sounds, whether long strike or short beat, deep baritone or high soprano, shrilling pitch or unhurried pace, if Thay could hear them, he would also agree that they seem to be the sounds echoing from all of us. (There was this one time when Thay heard a friend – probably a young friend – shared about love and eternity, Thay thought that was a sensational talk.)

Today this marvelous discourse on “Buddhism and the youth” by the Reverend Thich Tue Sy is like a steaming hot cup of tea. We shall try to receive the offer and sip the brew to individually taste the wonder of tea. Regardless of how you feel it, we should all agree that this discourse is offered in the light of an Enlightened Religion – liberated from all mundane sufferings; released from the binding of the arcane mind and body; uninhibited by the restricted boundaries of ambitious ideals, of fixed thoughts, or of blinding belief.

In our ordinary life, searching for that enlightenment also means that you are trying to reach the ultimate freedom. And in the sense of this liberation/freedom, the discourse of Master Thay Tue Sy is by no means pushing or forcing any of us into a predetermined mold, nor preset standards of any kind.

“Light your own path”. Each of us has to discover our own true dharma!



My dear friends,

The topic of our discussion today is “Buddhism and the Young people”. Such title tends to create an impression that Buddhism comes in many different forms; and each form caters to certain generation, or certain socio-economic class. But then, one can also believe that there is only one Buddhism, and today’s topic will examine thoroughly the basic characteristics of Buddhism, and extract from them the conclusion as to whether Buddhism in that sense would be appropriate for the young people. Of course, here, all of you are Buddhists, so the answer is probably already available long ago. We are not going to state any definition, nor reference Buddhism in any particularity or trait, no matter what definition we use, or in what side we would see it.

In so saying, it may still be hard for you to grasp the heart of the matter. Many of you probably have read books on Zen Buddhism, or at least have heard of Zen ko-an, which somewhat goes like this. A person asked a master: What is Buddha? His master replied: “three pounds of hemp”. That wasn’t a jokingly replied story, nor was it an intricate statement on the transcendental philosophy microprocessed by the Zen master. But it’s just because here, we are going to search for the significance of life and to discover its worth and benefits. As if defined by a writer or a poet, we are not here to characterize or describe life, because we are not looking for its encyclopedic knowledge, but we are here to explore true qualities of life. Just like a bee seeking a flower, not to find the physical beauty and alluring scent of that flower because the flower’s beauty and scent are only representations of existence. The bee only seeks the flower to extract the sweet nectar deep inside that flower in order to provide nourishment for its own surviving and that of its species.

Young folks are often reminded and advised to learn to live a life worth living. Our proverbs also taught “Be worth the value of the young! As you land in the East, the East would be calm; as you mount the West, the West would be in peace”, and for that, our young people would think that they should perform certain illustrious acts, otherwise their life would be a waste. Some of them have, indeed, succeeded with a brilliant achievement that is worth everybody’s admiration. All of us are in awe of him, too. But just look into his eyes a little bit, had any of us here has a mind to do so. What do we find in those eyes? Would we see a lofty vast firmament, onto which an eagle majestically stretches its wings, or would it be a lost heaven in the regretful reminiscences of his youth as he left behind his most beloved for the conquest of fame?

The answer would be both. One would chase after illusion to search for his own real image. Where is the sweetness of life, on either side? Now we are temporarily leaving the romantic panorama to look into another aspect of it. Could there be any other picture worth more in appreciation? That depends again on the viewer’s artistic standpoint.

Long ago, there was a prince to whom the golden throne was to be expected, and under whom the hoofs pounded on the long march in submission. That night, as the whole royal palace was sound asleep in the deep and quiet night of power, fame, and wealth, the prince ordered his charioteer to saddle the best of his warhorses. But his galloping horse would not trample the battlefield. His powerful dagger would not overthrow the pathetic enemy. From then on, the royal footsteps began gallivanting all through to the ends of mountains and rivers; at times lonesome by the waters, or alone under the treetops. What did he want to find? Let’s hear Him say: “And then, O Bikkhus! While in my youth, with hair still dark, and life full of vitality; despite the disapproval of the parents, their face stained with tears of sorrow… I have left the family, I have shaved and donned the frock, I have chosen the celibate life. Leave behind everything in order to seek something more virtuous, to find a direction guiding toward superiority, to search for trace of an ultimate tranquility.” Thus he left, he searched, and he discovered the way leading to a peaceful realm and perpetual happiness.

So the path that He had taken was then announced and introduced to others. These capable people are like the lotus flowers that only grow in the muddy standing water, but these lotus flowers would bloom upward out of the filthy mud so that they themselves are not tampered by the stench from which they come. However, the path that was announced and introduced was not by any mean an easy acceptance with faith by everyone. The people who protested against it were not in small numbers. When the young Master arrived in Magadha, one of the most powerful nations of that time, several young men from wealthy families like Yasa and his friends, other well-educated men like Sariputra and Moggallana, or young men of royal descendant, princes and noble courtiers took turn to leave behind their own family and denounce their grand social status, to accept the glorious Path to Ultimate Truth. From a certain perspective, their leaving did produce a large vacancy in society, causing a disturbing upheaval to the ordinary life that everyone was accustomed to. So people worried. They started to discuss the situation in whisper at first, then disapproval and disappointment came among them, and at last they even got angry. This opinionated inclination almost initiated a wave of opposition: “Sramana Gautama is causing fathers to lose their sons, wives to become widows. Sramana Gautama disrupts our normal family life.” But the trend in opposition did not last long enough to become real public hostility. Because not for very long afterwards, these fathers and young wives realized that they were not actually forgotten or deserted by their love ones, but that they were finally shown the fantastic taste of love and happiness which was absent in their lives for the longest time.

So from the initial introduction, this rightful way, this pre-eminent and ultimate path that could lead to an everlastingly blissful world, did not materialize by the power conquered with daggers and blades, but by the power that comes from compassion and wisdom; this supreme path was graciously accepted by the young generation of people, the brightest class of society, the ones who would stipulate the future direction of the whole populace.

Maybe we ought to stop right here. That image may seem too farfetched, unreachable and overwhelming for a lot of people. Despite the fact, not a single one of us male or female young person, would not agree, from the deepest of our heart, that we are driven by an unrestrained powerful force. This power is called the desire to dominate. Such as dominating love, conquering fame and attaining status in life. It doesn’t matter from what angle or direction one looks at it, it is like all of us are little children chasing after a butterfly. Once you hold the dead butterfly satisfactorily in your hands, would you ever wonder: what do this conquest and this victory mean to me? No, we don’t ever wonder that, we continue to chase one butterfly after another. In the history of human kind, how many famous conquerors, after each victory, would only see themselves as just small delicate ones in front of the power of gentle human love?

The galloping stallion of Genghis Khan did not stall in front of enemies, but the great Khan’s innermost feelings were not at peace when he knew that there was someone longing for his return at the other end of his conquering road. That was the last enemy to battle with. Khan knew very well that even with the combined power of his ten thousand mighty soldiers, he wouldn’t be able to win over such enemy, or to claim victory over such empire. He sent for an assistant, a wisest and most proficient advisor, to help gather the supernatural power instead. His diplomat went to Zhongnanshan Mountain to seek Qiu Chuji. The Taoist priest left his mountain, crossed over the desert to arrive personally at Khan’s supreme headquarter, to explain his view of living forever and never dying, and to clarify the secret meaning contained in the Book of Tao consisting in 5000-words ascribed to Laozu, the founder of Taoism. At the conclusion of the Holy Book, once all of the riddles of the language had somewhat betrayed their hidden meaning, the great Khan came to the exclusive assertion, that he would be the loser in this very last battle.

So, what is the signification of conquest? Each of us tends to look for something in our life, for certain significance, for the ideal and the reason to live. For the majority, love and happiness are those ideals of life; for others, it could be wealth, fame, or power.

People even agonize themselves mentally or torture themselves physically, in pursuit of what they think the paramount for their existence. But we also know that besides the illusory and precarious happiness of life, there are also far-reaching horizons and a path to altruistic selflessness; but only a handful of us are taking that route, and a whole lot less people reaching its destination. Why is that?

Once there was a literary researcher who, when commented about the poet Li-Po, had no reserve whatsoever in raving this exceptionally brilliant individual with a liberal and extravagant way of life. But then he concluded: we are not of the class of Li-Po, and we cannot live like the way Li-Po lived, because we do have family, wives and children, and many other responsibilities. Be it as it may, could it be that all of us were born predestined with a noose on our neck, but Li-Po was not? Could it be that we are only allowed to admire, and marvel at the outstanding characters and their lives, just like a ragged beggar would only stand from far away to crave and long for the precious jewels worn by an attractive princess? Sure, Li-Po cannot live like us, and of course we do not have to become like Li-Po in order to have the recognition of others. Each of us has within ourselves an endless hidden treasure. There is no need to borrow or steal the attributes of another individual. And no need to inadequately evaluate ourselves.

The Lost Son in the Lotus Sutra wouldn’t think of himself as the only son and heir of the rich proprietor, the one whose power even surpassed that of many high ranking dignitaries of the royal court. This young man even felt happy when he was hired as a lowly servant, and was so proud to become the humble servant of this affluent family. He took pride in cleaning out the latrines, and was pleased to be permitted to sleep in the horses’ stalls. However, deep in his essential nature, in his bloodline, and from an unlikely peculiar destiny, he was the sole inheritor of this wealthy family. He would be recognized as successor only when he himself can trace his own lineage, and can substantiate his own aristocratic significance. Otherwise, one who thought of himself no better than the breeding horse of his boss, cannot have dreams to prove himself the sole heir of the family. Because that wasn’t inheritance, it was more like strategic plans of a usurper.

In that case, definitely would he be punished on account of his extravagant ambition. Here while we cannot ascertain our own noble dignity, and cannot appreciate the precious values of life - the values that are certainly not higher than the rows of social chairs and the steps of social ladders which are instituted in an irreversible order; meanwhile, we call ourselves “Buddhists”, meaning we see ourselves as rightfully legal descendants of the Tathagata’s Holy lineage; is this somewhat contradictory?

Among my young friends, many have tried to ascend and move up in life, establishing their own values; they thought that if needed and when wanted, it is not hard for them to just don the most expensive clothing or sit at the highest position in society; and when not needed anymore, they can just “discard the golden throne just like throwing away some broken shoes”. Those friends, after a time struggling with life in order to prove their self-worth, some of them are even “lucky enough” to climb up these high-profiled chairs, suddenly realize that the importance and value of this life are being painted, decorated, and engraved into these chairs. So from then on, they would fasten themselves firmly onto them, and insist on defending these values at any cost.

Some other friends of mine, after a broken relationship, suddenly realized that happiness, so real in their own hands minutes earlier, was now just pretentious. One came to me after many days wandering around in his miserable sorrow. He came searching for me not to find a consolation, but he came to graciously lecture me on the meaning of love and eternity; and the meaning of true happiness and the supreme cause of life, the ultimate good. While listened intently to his talk, I felt like I have drunk all the drops of sweet dew dispersed from each of his burning teardrops; and I have asked myself whether my friend had realized the meaning of Nirvana? Now that 30 years have passed, I have to confess that I could not forget that marvelous “sermon”. But just a short time afterwards, my friend again threw himself onto new romance. When I asked him why, his answer was that the sweetness of that first love could have never been adulterated with time. It forever resided in an obscure part somewhere in his heart. He only chased after frivolous and fleeting relations, pursued the empty fame; just because he attempted to forget things that was gone, and gone forever, that never could be retrieved. Once in a while, when thinking of this friend, now quite successful in his real life, I often wonder if he had ever thought back to those youthful years, wouldn’t he think he was being so stupid, chasing after illusion? And furthermore, between these two stages of his life, which one is truly illusion?

They say that Young People are standing at the threshold of life, so you have to prepare your baggage to enter life. I want to say it in a different way, by relating to my own youth that has passed. What I want to relay is that you – the young generation – are placed with two questions that demand immediate and confident answers; or that you are positioned at the forked road that requires your decision without hesitation, either Love or Achievements. In front of you is a long winding road that looms in the dim residual light of morning stars. It is not quite dawn so as to easily distinguish where you are standing and where the road you’re taking will lead you. Moreover, are there really two branched out roads for you to choose or is it just one? Which way are you going to proceed? Whether to follow the path of achievements and reputation, just as the saying goes “to have been born in the world, may one’s name be impressed upon the mountains and rivers”; or perhaps to pursue the silhouette of an eternal springtime? Both of them make sense, and I know all of you would understand them clearly.

We do not have to go through lengthy explanation and argument. But there is one thing that I have to stress. Your understanding of the future path ahead of you is not quite what you are seeing by yourself, and knowing yourself which way to take as the first morning light breaks through. It’s rather the remnants left behind from many generations before you. It’s not often that one can just formulate one’s own distinct pathway and not trailing any other pre-existing track. Tracing slowly step by step after other generation’s direction, only then young people can carefully develop their own future roadmap. Among these youthful individuals, many would not step out of the jungle’s darkness to find for themselves, with their own eyes, the roadway that leads out to the future even when daybreak has come and the morning sun brightly shines.

We will now explore in history and find such a youth. The one that came to my mind was not a stranger to any of you, and I want to remind you of the Emperor Tran Nhan Tong. When still young and growing up in lavishly splendid palace filled with joy, this aristocratic young man lived like a recluse amidst the royal kingdom; with a true hermit life of abstention and ascetism. I wonder if the graceful bearings would have been appreciated by anyone in this young royalty, but the King Father – only seeing the dreadfully emaciated body of his own heir - could not help but uttering a cry, wondering if his son would have enough strength and energy to look after the empire, safeguarding its territory.

Nonetheless, that same young man, once enthroned and residing over the entire nation, not only ascertained his own selfworth, but also substantiated the lasting existence of his whole populace. Whether sitting at the towering royal throne, or embarking impressively in the battlefield, or returning home on victorious mounts after triumphant conquests; nights after nights in the serene darkness of history, even now, we can nearly imagine the sound of his repetitive gong strikes and distinctive ritual chanting of this royally majestic king who once viewed the throne like a pair of discarded sandals: “What that is to be produced by conditions should be viewed as a dream, a mirage, a bubble...” How could the one who perceives with his own eyes the whole universe as ephemeral - like dewdrops on the grass blades - nevertheless with supremacy, would be able to make up his own destination as well as that of the entire sovereignty? I hope that all of you young people out there can come up with the answers yourselves. Because when you can provide answers to those questions, you surely can make up your own destination and not worry so much in making erroneous mistakes.

Now we finally come back to the main discussion of our topic. Many of you when hearing the title of this topic would probably have thought that the speaker will present something related to certain Buddhist structural standpoint, and gathering from that viewpoint he will analyze and explore whether it would apply to the young generation, or bring about actual benefits to this young age group. Up until now, I have not introduced any form, any structure yet. Are any of you disappointed? Well, maybe you ought to be a little disappointed. That way, it’s apparent that none of you come to passively listen to me, whatever I say would satisfy you. Rightly so, you should have choices, even though the choices are not up to your own wishes. Beginning with realization, there would undoubtedly be options. When working with the talented capacity of youth, first of all there is the ability to choose. Young people are educated to know how to select options. Determining one’s future plan is making the right choices intelligently.

Furthermore, we should not be too disenchanted if there is not a specific Buddhist structure applying to the young generation. There is only one moon up in the sky. But that moon can be graying with old age and death, or it can be a new moon freshly emerged with youthful innocence; likewise, it can be a bright moon that bears witness to faithful hearts, or it can be an “old moon of spitefulness that maliciously causes the discord between lovers”. Yet other young people come to Buddhism hoping that the blessed water by the compassionate Bodhisattva would revive their wilted heart which was rejected by love. And yet others come to seek Buddhism to wash off “the heel pacing after fame tainted with grey mud, or the face of marquee suntanned by the rays of great changes”. They may find on their own a Buddhist structure that correlates well with them. If Buddhism cannot alleviate their mental sufferings and their weariness of life, it would be just like a doctor refusing to treat sick patients. Therefore, you are advised to find your own viewpoint that corresponds with Buddhism, not taking those that are already being molded by others such as your superiors, your reverend monks, or some other brilliant researchers. A Vietnamese Zen master once said: “Young people should bear in themselves the will of soaring high, and not content with retracing the footsteps of the Buddhas, though. We will walk the path that we select ourselves, no need to drudgingly follow after the trace of others.

This manner of speaking sometimes causes people to feel bewildered. Wouldn’t it be too conceited, too arrogant? Then please, do not create a song with a quick tempo out of those words, but try to compose a gentle sonata like smooth undulating water of a lake, then we can easily comprehend the sound of these words: Be at ease in choosing a direction for yourself, and ready to take on the responsibility for what happens along the path that you have chosen. These are the words of the Buddha that you should remember: “sentient beings are the inheritors of all actions that they have carried out themselves”. And Buddha also taught us: “Be the successor of the Tathagata’s true dharma, and not the heir of material resources”.

All of you are learning to prepare yourselves for worthiness of being heirs: Inheritors to the heirloom of familial ancestors; Inheritors to the traditions of a country’s heritage; Inheritors to the humankind legacy. No matter what position you are placed in, first and foremost, you, the young generation today, have to be the heirs. Victory or defeat in the position of being an heir is the responsibility of each one of you, personally, individually. Be prepared to develop your own wisdom, build your own ground, to cleverly choose the pathway to life, and be ready to accept the responsible actions for what you have committed to for your own self and all other sentient beings.

There is not a universal Buddhism that is broad-spectrum for the entire young generation. Each one of you individual is representative to the dynamic form of Buddhism.

I sincerely wish you would have enough strength to conquer lots of kingdom that are to be conquered and win over the powers that are to be won.

Translated by Upasikā Vien Minh

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