Tracing the Forgotten Steps

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Life and Legacy of Patriarch Pháp Loa

Trúc Lâm is a sect of Zen Buddhism founded by Vietnamese Emperor Trần Nhân Tông in the 12th century. From the very beginning, it had a rather interesting start as it was established by not a monk, but one of Vietnam’s greatest emperors who became the first patriarch.  Though the life of Emperor Trần Nhân Tông had became somewhat of a legend and often is the topic of discussion when speaking of Trúc Lâm sect, one can’t help but mention its 2nd patriarch, Pháp Loa. 

Pháp Loa was born in 1284, North of Quảng Ninh province.   The interesting story in regard to his birth is that his mother already had 8 daughters and did no want any more kids. One night, she had dreamed that there was a supernatural being giving her a sacred sword. He happily accepted it to realize in horror it was a fetus.  It was said that she attempted to abort this last child at least 4 times without success.  As it goes with stories in regard to great master, it was said that when Patriarch Pháp Loa was born, a pleasant fragrance pervaded completely the whole house. He was also very different as a child. He refrained from using evil words, he refused to eat any sort of meats and or pungent plants (Traditional Mahayana monks do not consume meats or pungent plants such as garlic or onion. Thus this is to say that his destiny was that of a pure and exceptional Buddhist master) When Patriach Pháp Loa was 21 years old (1304), it was around the same time in which Patriarch Emperor Trần Nhân Tông had traveled across the land in search of a successor. When Pháp Loa met Trần Nhân Tông, he paid his respect and earnestly requested to be ordained. From first sight, Trần Nhân Tông said

- “This child has the Dharma eyes, later in life, he will become a great instrument of Dharma” Thus Trần Nhân Tông was very pleased to have met Pháp Loa. Once they had returned to the monastery, Trần Nhân Tông, right away, sent Pháp Loa to study under Upadhyaya Tánh Giác (Upadhyaya is a master who trains novice monks in precepts and conduct as well as variety of ceremonies, etc.) In 1305, he took the full Bhiksu precepts only after 1 year of being a novice. And in just another 3 years in 1308, he was officially given the transmission to be the second Patriarch of Trúc Lâm at the age of 25 at Siêu Loại Temple. He excelled among 7 to 8 other disciples of Trần Nhân Tông. His transmission ceremony was grand with the presence of the crowned emperor Anh Tông (Trân Nhân Tông’s son) many generals, and government officials.  It was said that patriarch Pháp Loa never ceasing to be diligent in his Dharma work. His skillful means brought him great supports from commoners, merchants, to the highest of officials. Throughout his life, he gave many precepts, constructed many temples and statues, organized great number of ordination ceremony, and gave extensive countless lectures on the many various scriptures of Mahayana and Tripitaka. It is also noteworthy to say that he was also, of course, a imperial court national teacher. Perhaps among the many great contributions he made to the Dharma, most notable was his work of organizing and printing the complete comprehensive Vietnamese Buddhist Tripitaka which includes 2372 books on Sutra, Vinaya, and Abhidharma.  One can say that Trúc Lâm sect was found by its first Patriarch Trân Nhân Tông who is creditted for uniting all Zen traditions of Buddhism into a unique Vietnamese originated style, but it was the 2nd Patriarch Pháp Lóa which really gave life, expand, and spread Trúc Lâm’s influence across Vietnam.  Br. Thích Tâm Giác

Your contribution is greatly appreciated in support of my on going Dharma work as well as Bodhi Gesture Meditation center in providing a free space for practitioners.

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The Merging of Mahayana and Theravada - Đạo Phật Khất Sĩ

(Patriarch Minh Đăng Quang) In Vietnam, a special order of Buddhism was born. It was founded in 1944 by its patriarch Minh Đăng Quang who had studied Buddhism in Cambodia. 

Comparing to the vast other traditions or schools of Buddhism that had been in Vietnam, this order is quite young having only been around for a little more than 70 years. However, because of its many unique points, it had quickly grew and gain great supports all throughout Vietnam to many Vietnamese living in Europe and America.  Khất Sĩ’s slogan is “Continual transmit of Shakya’s true Dharma”  The term Khất Sĩ can be translate to Sanskrit as “Bhiksu”. It means someone who does alms round. The name is somewhat ironic because any ordained person are considered Bhiksu/Bhiksuni, not just ordained clergy specifically to this order. However, as Mahayana monks no longer do alms round, this is an attempt to return to more original conduct of Sangha.  Monks of this order wear Theravada’s style three pieces Kasaya garments and carry an alms bowl.  This is indeed a characteristic of this order that is outwardly appealing to lay Buddhists and essential to the cultivation of minimal living for the monks. 

Second point of interested is that, even though they outwardly appear and conduct themselves in manner of Theravada monks, they incorporate both Mahayana and Theravada in their practice. The focus is on precepts (sila), concentration (samadhi), and wisdom (Prajna) by following the Noble Eightfold Path. They also incorporate Zen Buddhism along with Pure Land as a daily practice.  In Vietnamese, the place of dwelling for these Khất Sĩ monks are to be called Tịnh Xá (Vihara) not any other names such as Chùa (Temple) or thiền viện (Meditation Center). Originally, Khất sĩ monks were not to stay at any of these Viharas for more than 3 months. However, that is no longer the case after 1975 because of the requirement to comply to the government’s management.  Another appeal of this tradition is the fact that the Dharma is explained and lectured in common terms. It is direct and understandable by most lay Buddhists.  Their liturgy practice is unique to Vietnam. While most Mahayana liturgy practice is in Chinese-Vietnamese, and Theravada liturgy is in Pali, they chose to use simple Vietnamese. Also unlike liturgy practice of Mahayana that includes a wide variety of instruments such as the motak/wooden fish, drums, cymbals, flute, or any other instruments, the Khất sĩ only use a bell for chanting and all services.  This is definitely one of the many Vietnamese-born traditions that is unique and fully express the spirit of Vietnamese Buddhism.  Br. Thích Tâm Giác

Your contribution is greatly appreciated in support of my on going Dharma work as well as Bodhi Gesture Meditation center in providing a free space for practitioners.

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Devotion and Strictly Philosophy - Finding the middle path

This is an unusual blog entry but I would like to take this time and space to express several thoughts on this specific matter. Please proceed with an open mind. I don’t wish to make an absolute statement on what Buddhism is nor define its practice. I hope you will receive my message here as an expression of my dedication to the Dharma and an ongoing investigation of reality and my own practice, to continue asking the great questions.

 Over the past weekend, I was able to attend and witness a fascinating grand ceremony performed by monks from Vietnam. The core of this ceremony was that of requiem for the dead and prayers for the well-being of the living. While these two ceremonies are often performed by monks and nuns and had became among the standard rites offered by Buddhist clergy, this particular event strike me as odd. 

Before I go any further, I would like to express that I am not at all foreign to these types of rites. After all, prayers for the transcendence of the deceased play a major role in Pure Land tradition of Buddhism in which I came from. The same goes to well wishing services. These rites are especially popular among the common practitioners of Pure Land, and were taken as literal in the sense that it is indeed to help aide the deceased to a more fortunate rebirth as well as aiding the sick to quickly recovers. 

So for what reason was this grand ceremomy came across as odd and maybe slightly uncomfortable at time, even if I was fascinated by it? Maybe it was because of the fact that these two rites are often performed separately, was combined in one joint event? Or maybe the ritual materials used involved hell money and paper dummies which are often not associated with Buddhism and not even used in the same rites performed by Pure Land Buddhists? Or maybe that the rites were performed in ways that oddly resembled greatly the rites performed by many priests and priestess of more Animistic spirituality that is associated with deities worship in Vietnam (which I also am quite familiar with)?

I am in no place to pass opinion or judge the validity of these rites. I am after all a naive fool. Though after leaving, I contemplated on  lot of things. As I sat and watched the congregation members that were present during the event, I can't help but be reminded of my own family and experience with Vietnamese Buddhist community. As laities often do not have a lot of free time during the day, their definition of Buddhist practice is prayers for health, wealth, protection from misfortune and unlucky “Stars” (think  astrology), asking for fortune telling, and appeasing the dead through religious bribery  ( Donation to gain merits). When offered pamphlet on Buddhist teaching such as the Four Noble Truths or Noble Eightfold Paths, or  maybe the Paramitas, they would often turn them down and deem it as lesser merit action to study these teachings which more or less are the foundation in which Buddhism is built upon. 

We are now presented with major problems. Within Vietnam, the poor and the sick, out of desperation, seeks out Buddhist clergy to perform rites to better enhance their life with a hefty understood required monetary donations in exchange. Now they are even poorer than they were. We can't help but question the morality of it all. What about Buddhist monastic that only offer these rites and not to teach the Dharma? Was this the purpose in which the Buddha had spent 49 years of his Dharma teaching career? So that beings can further delude themselves among the myriads rituals practice or to be able to transcend our attachments to these concepts and blind belief?

Another problem it presents within the cultural community is the losing of interest among younger generations that were born in the age of scientific knowledge, these rituals are perceived as merely superstitious. It is a valid concern among many Vietnamese Buddhist communities, the fear that once the older generation passed away, there will not be enough support from the younger generation to sustain the Buddhist community and propagate the Dharma that can truly benefits people even in the modern age. However, it is hard to support the Dharma when their only experience with it was through modes of rituals and not teachings in which they can resonate with. 

So are these rituals a distraction from the true teaching of Buddhism? Do they encourage superstition and blind devotion  or worship of Buddhist icons as gods? I think so. But before we start trashing it all, I firmly believe that “devotion” plays an essential role in our practice of Buddhism if it was through the lense of understanding. 

On the other extreme, what we have is strictly philosophical studies. The closest example I can think of is the problem among many Western Zen sanghas. The fear of any form of devotional practice is real. This isn't mentioning the limiting scope of practice they have. It is nothing but dry practice of wittiness, and in many cases, led to a hollowness. 

The complete fulfillment of Buddhist practice, I believe, comes from both heart and mind. This, I see,  is the middle path. When the practice is to be expressed through just emotion or devotion, we are under  the risk of falling into ignorance. But if it is strictly philosophical, it is dry and undoubtly discouraging at times. Devotion can encourage an environment that provides us with the energy to practice. It gives us that great faith as we begin and continue to embark on this voyage, but we must always have great doubt to investigate. It is okay if we wish to prostrate before an image of the Buddha or any other forms of devotions.But as my teacher expressed at one point, devotions are fine as long as it carries a deep symbolic meanings through the lense of skillful means and wisdom. We can understand prostration as practice of humility, we can utilize well wishing services to speak of the impermanent nature of things, memorials services to allow the living to be able to move on as well as a reminder to not squander this present moment. This is skillful means that allow devotion practice as a way to lead us to liberation.

As Buddhism starting taking deep roots in the western world, we must tred with cares as we establish a Buddhist culture that is sustainable, free of superstition but still that enrich both the heart and the mind. 

I thank you for allowing me to share these words. May you continue to ask the great question. 

Br. Thích Tâm Giác 

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Zen Master Thích Mật Thể - Monk and congressman

It is no surprise by this point to say that the small country of Vietnam gave birth to many fascinating Buddhist masters. Previously I had posted entries on masters in ancient times. However, this certain one is an exception and is fairly recent. 

Zen Master Most Venerable Thích Mật Thể was born in 1912 and passed away on 1961 at quite a young age.  He was born in Thừa Thiên province. When he was young, he was educated in languages including classical Vietnamese, modern national Vietnamese, and French. He was also the first Buddhist monk that was involved in politics and even became a congressman of the Republic of Vietnam. He was also actively involved in revolutions and protests to address social and political issues. He was progressive and often urged younger generations of monks to adapt to the modern time.  

He entered a temple life at the age of 12, but did not take the novice precepts until he was 18 years old, year 1930. In 1935, his original teacher passed away. To further his knowledge and experience, he had requested to study abroad at a Buddhist school in China. When war broke out in 1938 between China and Japan, he was forced to return home in Vietnam and resumed his job teaching at An Nam Buddhist Study association.He also utilized his time to translate much of the works he brought back from China along with writing articles on research into Buddhism for a magazine. 

The year 1941, he taught at Đường Lưỡng Xuyên Buddhist Studies school in Trà Vinh. In 1943, he published “Phật Giáo Việt Nam Sử Lược” (History of Vietnamese Buddhism) in which the excerpt below is extracted from. In 1944, he took his full Bhiksu precepts at the age of 32. 

In 1945, revolution broke out and he joined “Phật giáo Cứu Quốc” (Buddhism saving nation” back home in Thừa Thiên Province. 

In 1946, he ran for office and was elected into the Congress of the Republic of Vietnam. He also became the president of “Phật Giáo Cứu Quốc” in Thừa Thiên province. 

He was progressive and often led the way for change and inspire younger generations of monks to be more compatible with modern time. He published many books in hope to open up the perspective and horizons for younger monastics.  In 1947, when the protest against the French failed at Huế, he said his goodbyes to his brothers in the order and followed the revolution moving to North Vietnam where he sought to build a Buddhist culture. 

After the Geneva Conference of 1954, he moved back to Nghệ An province in 1957. During his time here, he translated many Buddhist scriptures along with publishing his own books which is mostly lost after the Vietnam war. 

In 1961 he passed away from illness, at the age of 48.

Below is an excerpt from the book “Phật Giáo Việt Nam Sử Lược” that I translated. It is a small portion of the introduction to the book which I felt contain many interesting points as well as it being able to clearly demonstrate who Zen master Thích Mật Thể is. 

Speaking from the perspective of the absolute, the truth does not have space or time. If there is no time and space, then what in this world is worthy to be called history and who can record it? In the ancient days, the Buddha spoke the Dharma for 49 years, and when close to parinirvana (Death), he wished to teach “Bất Nhị Pháp Môn” (The Dharma of non-second). He taught: “I have not spoken a single word all my life” How miraculous! Though the phrase is short and simple, yet it contains many meanings. Why so? With the truth of absolute of “Pháp giới thanh tịnh tâm” (Dharma realm of samadhi?), then letters or words are all unnecessary. 

Even so, yet this life is relative. Hundreds of thousands of phenomena manifest before our eyes, we all can’t just say it is all nothing. All of sentient beings are deluded, accepting all existence in the Universe as real, thus engage in a struggle, in hope of a progress of happiness. Yet just the opposite, all just end up in a chaos of the sea of sufferings! The danger of history had appeared clearly, yet why is it that we can’t let it fade, so that all can live in harmony, without the separation of cultures, ethnicity of the borders? Speaking thus, I am not being pessimistic, denying the current progress of humanity. But how are we advancing? If advancement requires humanity to continue to destroy one another, then how far will such destruction goes?

The purpose and spirit of Buddhism is truly to guide everyone to the truth of absolute. And we always follow the way of “No form” of the Buddhas, the absolute truth of Dharma realm to cultivate. Otherwise, we do not dare to fight for any position or any legacy for Buddhism or for the self in this society. However, in the situation in which people honor, emphasize, and collect history thus Buddhism being a teaching of skillful means to enlightenment, with various dharma gates in order to allow people to cultivate [which is why history can be utilized as a mean to enlightenment]. 

Br. Thích Tâm Giác

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The life and legends of Mahajivaka and Ksudra - Buddhist Missionary from India to Vietnam

From my previous posts, we established that there was presence of Buddhism in Vietnam as early as the 3rd century BC. Luy Lâu center of Buddhist study was also organized quite early as well. Buddhism  came to Vietnam via merchant trades from India, usually the sea route. Many Buddhist missionary reached SE Asia this way. This continued for hundred of years.

From records, among the many Indian monks that traveled to Vietnam, Mahajivaka (Ma Ha Kỳ Vực ) and Khâu  Đà La  (Ksudra/Kausala) are among two of the earlier missionary monks with quite a legend. 

It was believed that Mahajivaka traveled with his student, Ksudra, to Vietnam around the year 290-306. From records, they traveled from India through Cambodia, to Vietnam, and one would proceed to regions of China later on. This indicates that they had taken the land route instead of sea route like those that came before them. They, similar to many others, stop by Luy Lâu. 

It was said that when Mahajivaka came to Vietnam and was needing to cross a river, the ferry man refused to take him because of Mahajivaka’s rugged look and torn clothes. When the ferry man finally reached the other shore, he was surprised to find Mahajivaka already on the other shore with two tigers behind him. This was astonishing to many thus he attracted a group of students wanting to study under him. 

When Mahajivaka and Ksudra finally reached Luy Lâu, he was welcomed by a monk that resided there. Here, Ksudra decided to stay behind as Mahajivaka continue to travel to China according to Chinese records of him. But as it goes with legend contributed to great man, before leaving, it was said that Mahajivaka was invited by 50 people to come to each of their house and receive their meal offering. Mahajivaka was said to had visited all 50 houses all at the same time. 

One month after the departure of Mahajivaka, Ksudra also had thought of leaving. However, the monk that hosted them kept Ksudra from leaving by vowing to study and practice the Buddhist doctrine. It was also said that when Ksudra lived there at Luy Lâu, he would recite the sutra, standing on one foot under a tree for 7 days straight at a time. Later on when he passed away, people would often hear odd sound coming from the west. Following the sound, they found themselves at the tree where Ksudra would often recite the sutra. There they found a book of Sutra. 

Though the life of these two monks are enshrouded in myths and legends, it was no doubt that they were highly realized and played a role in the development of Buddhism in Vietnam as well as the interchange between India and Vietnam. 

Br. Thích Tâm Giác 

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The Collection of Six Paramitas Sutra - Kinh Lục Độ Tập

Most Buddhist scriptures are translated to English from Mahayana sutras to the great lengthy tipitaka. Many of which became popular among certain branch of Buddhism. 

However, among these numbers, the Collection of Six Paramitas Sutra is often unheard of among westerners and is even foreign to most Buddhists around the world. The collection of Six Paramitas Sutra (Kinh Lục Độ Tâp) is similar to that of the Buddha Jataka tales in that it is in regard to the Buddha’s and his disciples’ previous lives. It is written in similar style to other Sutra in that it was told by his student (Ananda) “Thus I have heard”. There are 8 books in total, though each book isn’t very lengthy. The focus of this Sutra is in the regard to the six paramitas and its importance in leading a Bodhisattva path until eventually reaching Buddhahood. One interesting thing in regard to this Sutra is the debate in its origination. It was argued by one of the greatest modern Buddhist scholar of Vietnam, Thích Trí Siêu (Lê Mạnh Thát), that it has its origin in Vietnam. It is also believed that it was originally translated to Han Chinese by the Vietnamese monk Khương Tăng Hội (Kang Senghui) who lived from around the year 180-280 AD.

One version of this Sutra was translated by Thích Tuệ Sỹ from Chinese by Khương Tăng Hội to Vietnamese. Thích Tuệ Sỹ is also one of the most well versed Buddhist scholar of modern days within Vietnam.

(Thích Tuệ Sỹ)

This is another project that I had added to my list of translation. If there is an English translation already, I am unaware of. Below is a sample rough translation of the opening to the first chapter in book one of The Collection of Six Paramitas Sutra:

Thus I have heard: At one time the Lord Buddha resided at Diêu Mountain of Rajagaha, along with five hundred Arhats, one thousand Bodhisattvas seated. Within these numerous Bodhisattvas, there was Bodhisattva A-nê-sát, who ,when the Buddha expounds the Dharma, listened with full concentration, listened without wandering thoughts, his mind geared toward listening to the sutras. The Buddha knew this.

The Buddha, because of sentient beings, expound the teaching of the six Paramitas, highest perfections (virtues) of the Bodhisattvas that is difficult to achieve, is the quick path to Buddhahood.

What are these six highest virtues (perfections)? First is generosity (Dana), second is precepts/morality (Sila), third is endurance (Ksanti), fourth is endeavor/energy (Virya), fifth is meditation (Dhyana), six is wisdom (Prajna)

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A treasure of classical works - Manifesting a dream.

Dear friends,

It had been a while since my last update.

Since the beginning of this blog, my hope had always been introducing Vietnamese Buddhism to the readers  (assuming there is one). I had played around and took several different approaches. All and all, it had been somewhat scattered information. Some of them were personal experience, and quite honestly, very random and perhaps useless.

Vietnamese Buddhism has a deep and profound history. Buddhism had accompanied the Vietnamese people for more than two thousand years all throughout its ups and downs - including social and political atrocities. It is without a doubt that Buddhism, at time, had gave the people the hope and strength to overcome hardship of dark times. Buddhism integrated itself into the daily life of the people from common belief to the languages used. The separation between what is mundane and what had considered profound lost its distance. Unfortunately, as it usually goes with the destruction of social, political atrocities - much were destroyed.  Among the pieces of the culture that were lost along the span of time are valuable classical works of past masters.

I named this blog "Tracing Forgotten Steps". My hope is to retrace the steps of the patriarchs before. Thus, my dream is had always been to organize a library and translate the surviving original works of Vietnamese masters and offer it freely to the public as my gratitude to all the living Bodhisattvas that had assisted, assisting,  and will assist all sentient beings as well as myself along the path. 

Dharma material are not scarce here in the west. The Tripitaka/Pali Canon had been translated. Most of the Mahayana canon too had been translated. Along with scriptures, there are now an abundance of classical writings that had been wonderfully translated as well as new writings by contemporary teachers. The access to the Dharma are much easier than before. Yet why do I find it important that these few surviving works of Vietnamese masters need to be translated? Mainly because I hope to preserve,  contribute and introduce the thoughts of these Patriarch to the western world. For those with an interest in the development of Buddhist philosophical thoughts throughout history and places will find it fascinating just as I had find it to be. It will allow us to peek through the windows of time into the past. Furthermore, Vietnamese Buddhism is ancient, yet it had been mostly silent among the west. My hope is to offer these teachings so that it may benefits whoever find such teachings to be helpful to the mountainous endeavor that we undertake to cultivate the mind-heart and discover reality. 

Therefore, this will be a direction I will, for now, use this space for. To share my work. For the coming days, other than other works, I hope to refocus most of my free time to an extensive study of Buddhist materials of various kinds. Update will not be as frequent, and any updates will be solely be within the focus of my translations.

At the moment, there are two active works for this project that I am working on:

1. A Sanskrit-Vietnamese-English Buddhist dictionary. To those that are interested in studying Vietnamese Buddhism, or to further knowledge on Buddhist terminology, this ought to be helpful. The ebook version in PDF will have an audio recording of the Vietnamese pronunciation. It will not be as comprehensive as many great ones out there, but maybe newer versions with revisions and additions over time is a must. 

2. A translation of Emperor/Zen master Trần Nhân Tông's writing on Thiền. A wonderful book written by the founder of Trúc Lâm sect with profound insight on the teaching of Zen. In many ways, it can be considered to be the Shobogenzo of Vietnam, however it would had been written earlier than the Shobogennzo of Dogen daishi.

More works will be added along the way. 

It will take sometimes before either one will be released. Among my own practice and study, Dharma works, and working a job that is, for most weeks, almost 80 hours, very little time is left. I also wish to make sure such translations is worthy of the magnificent writings of the patriarchs - since we all know my grammar is hellish and I obsessively compulsively like to put "S" behind most words. I am an amateur translator, not a scholar neither do I hold a PhD. So with that in mind, please excuse and forgive me. 

Just as I had said, it will be offer free in PDF or ebook format. Though donation are much grateful to financially help support me continuing these work. However, if you wants a physical copy, there will be a fee in order to have it printed. 

Br. Thích Tâm Giác 

[email protected]

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The cult of Bửu Sơn Kỳ Hương and Hòa Hảo of Vietnam

Buddhism, as we know it, had accompanied the people of Vietnam for thousand of years. Buddhism is no longer just a religion, but for many it had become the way of life, a default set of belief and philosophy, the way of socialization. Therefore, it isn't much of a surprise that Buddhism had become a strong influence for various different cults that was found in Vietnam.

Among the many common Buddhist sects of Vietnam in present days, Hòa Hảo Buddhism is considered to be among one of the many sect, though it is rather very different.

Bửu Sơn Kỳ Hương Hòa Hảo has its root in Bửu Sơn Kỳ Hương cult (Literally means Strange aroma of the precious mountain). Bửu Sơn Kỳ Hương was found by a man named Đoàn Minh Huyền in 1849. He taken a religious name "Giác Linh" (I believe it means "Awaken soul"). When he resided at Tây An temple, the devotees there call him "Buddha Teacher of Tây An". They considered him a living Buddha, a prophet. With a growing number of devotees who listened to his lecture, he finally decided to establish Bưu Sơn Kỳ Hương. According to census, there are around 15,000 followers of this cult in present day.

Bửu Sơn Kỳ Hương taught that a person must remember four things in which they are indebted to. 1 - Honor parents and ancestors 2 - Honor one's country 3 - Honor the Triple Jewels (Buddha, Dharma, Sangha) 4 - Honor other citizens and all living things

Their slogan is "Learn of Buddha, cultivate of humanity". According to Bửu Sơn Kỳ Hương, the altar does not have an image of a Buddha, but instead a red frame with the words "Bừu Sơn Kỳ Hương" written in golden letters on it. This was something that the founder Giác Linh would give each followers to bring home as an object of veneration.

Bửu Sơn Kỳ Hương also do not require anyone to be celibate, shaving beard or hair, being a vegetarian, or chant sutras. No offerings is also necessary. They also emphasize the need to farm and thus Giác Linh often instruct his disciples to open up forests and lands for new farms. Rise of Hòa Hảo

Hòa Hảo is another cult that was found in 1939 by one of the follower of Bửu Sơn Kỳ Hương. His name was Huỳnh Phú Sổ. He was considered to be a living Buddha, a prophet that will save the people of Vietnam. This new found religion had grown to be one of the largest religion, and sometimes consider to be a sect of Buddhism, in Vietnam with more than 5 millions followers. Hòa Hảo, similar to its root, emphasize the importance of the life of farming and the common men. It also emphasize lay practice to be more important than ordination or monastic living. They also taught the 4 remembrance once is indebted to so that one must learn to sacrifice for others and the nation. Though Hòa Hảo followers study the teaching of Buddhism, they emphasize common living and discourage any ritual practice of most Buddhist sects. They consider this to be superstition. Thus new temples are not allowed to be built other than the already existing one (Which makes little sense to me personally, temple had to be built if they currently already have temple). One of the requirement among others interesting one is that one may not cry at a funeral but have to remain silent in prayers for the deceased soul. The set up of the altars is also interesting. The main altar will not contain an image of a Buddha but simply a piece of fabric usually in the color brown to signify the harmony of all things. Below that would be the altars of ancestors. Out door, there would be an altar for heaven and earth to signify the union of the two.

These two connected religious organizations are few of others new found religion of Vietnam that has its influence from Buddhism, but had dramatically changed enough in interpretation that they are almost independent religions of themselves.

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"Thầy - Con" and Its Significance to Leading the Life of Monkhood

"First attain enlightenment, then instruct all creatures." Korean Zen Master Seung Sahn had once spoken.

This is indeed the whole of Buddhism. Self enlightenment and all sentient beings must go together.  In recent days, I was fortunate to be able to speak to several devout lay Buddhists from Vietnam who contacted me via Facebook. Though fully aware of the way in which a lay Buddhist address a monk, I still often find it to catch me off guard. I can't help but feel that I am not worthy of such honor. But reminded the words of my teacher, Ven. Sunyananda, that if I ever stop feeling like I am a fake, then there is a problem.  In Vietnamese, lay Buddhists would address a monk as "Thầy". Those who are familiar with Thích Nhật Hạnh's order in the west know that his students also address him by this title. In most case, monks will also refer to themselves as Thầy in an almost third person when speaking to a lay Buddhist. This words just simply means teacher. Though a novice monk would be called "Sư Chú" which would mean "uncle teacher". A nun would be addressed to as "Sư cô" which means "Lady/aunty teacher". All of these terms have one thing in common is that it all refer to the monastics as teachers.  Perhaps, more interesting would be the fact that lay Buddhist would refer to themselves as "Con" regardless of age. This word means "Child". A monastics will commonly also address the lay Buddhist as "Con" as well.  So why, you must wonder, that I find this interesting? Personally I think these forms of addressing are great ways of reminding myself the significance of a monk's job, exactly as Zen master Seung Sahn had said - first attain enlightenment, then instruct all creatures. 

Bodhisattva and aspiration had always been such as that. Avalokitesvara vowed to sooth the sufferings of those in sorrow, Ksitigarbha vowed to deliver all those from hells. Allegorical or literally, Infinite Bodhisattvas vowed for infinite kalpas as whispers to ourselves of this essential quality of Buddhism. 

I can't claim that I have the slightest idea of what enlightenment or liberation is. Maybe it is to be free of all wandering thoughts to be in this very moment? To be a Bodhisattva and completely immersed in the world affair?  To find beauty and miracle in the littlest thing in life? To see things as they truly are? To embrace fully the experience of living - good or bad? To compassionately sympathize and lend a helping hand to others? Or maybe just sitting here typing these words? I don't know but must strive. 

Being a monk is truly still a path of renunciation as the path taken by Lord Buddha more than 2500 years ago. Perhaps a slight difference in interpretation but fundamentally the same. Striving toward of renouncing the obsession of self in order to dedicate to all creatures. To live every moment as the a mirror worthy of others to reflect. To be worthy of being called teacher, to be worthy of the respect and honor given by lay Buddhist in which they humbly referred to as "Con".  So let it be that I may be worthy of wearing the golden kasaya, but may it be that I still forever continue to feel like a fake. 

Namo Shakyamuni Buddha

Br. Thích Tâm Giác

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Searching for "Tâm".

In Vietnamese, a term Tâm is often used in various scenarios. In fact, my given Dharma name has the word "Tâm" in it just as my teacher's.

However, I often find it difficult to translate "Tâm" into English. In Vietnamese, we say "Tất cả từ Tâm mà ra". Everything born from "Tâm". In this case, we would think Tâm then means mind. But that somehow feel insufficient in some cases as mind can be seen as a simple indication of brain function. Because Tâm used in Buddhism seems to go beyond the boundary of just the brain function. It is the the mind, the heart, our nature, the consciousness, our whole being. It means all of them yet not limiting to any single one of it.  When studying Buddhist Dharma in Vietnamese, one may find "Ý, thức, and Tâm" all together. One may often confused and use these words interchangeably. "Ý" are thoughts. Thức is perception leading to consciousness. Tâm encompass both of these yet not limiting to it as just brain function. I like this word. Tâm is not something that is physical in which can be found and study, but it is the driving force of everything, yet at the same time completely empty.  A story we are often familiar with translated to English is of the second patriarch requesting Bodhidharma to pacify his "Mind". The Vietnamese story used the term "Tâm" for mind here. Maybe mind is a good enough translation. Because when seeking for both mind or Tâm, nowhere does it seems to reside neither can it be found. Yet without it, everything may cease to exist. 

So my Dharma name is Tâm Giác, meaning Awaken Mind/Heart (Tâm). Ironically this to me seems as if it is almost a personal Công án (Kong-an/Koan). It is rather interesting because Tâm can't seem to be pin point anywhere, much less an awakened one.  Br. Thích Tâm Giác

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The case of the Land Guardian worship and its problematic place in Buddhism

It is not uncommon to walk into any Vietnamese home and find a small shrine placed low on the floor. This had evolved to be more of a custom than a religious practice, thus Vietnamese of all religion from Buddhist to Catholic may very well still dedicate a shrine to this deity. 

The statue above is of a deity known as "Thộ Công". This deity is the exact deity known in Chinese as "Tu Di Gong." He is the guardian of the land and believed to offer protection to family with a shrine of him as welll as the village. He is also believed to bestow joy and wealth, thus he is usually seen carrying a gold ingot. However, such statue is more commonly found in large shrines or temple.

A more common statues placed within these shrines at home are of the two deities below. They are often seen as the deity of wealth and land, but in all the confusion, they both are seen as the guardians of both land and wealth, two but one. 

They are usually placed low on the floor to represent their connection to the land, the Earth. Some believed they also protect a family from wandering spirits or ghosts thus each year on the memorial days of ancestors, one would pray to these deities to allow their family spirit to come into the home. 

The history of how these two deities came to be isn't too clear. There are many theories regarding it. But as much as one can say is that the Vietnamese people may had already worshiped these deities for as long as beginning of deities worship practice exist in Vietnam. Just like many other cultures which have pantheons of gods for each phenomena that exist in nature, so did the Vietnamese people. The land deity is very much one of the many deities of this kind.  Originally, there are actually three different deities, each with a different functions, but now days they are generally worshiped separately. One of these three deities are known as the Kitchen god. He is responsible for making sure all affair within the family goes smoothly and peacefully. His shrine is separated from the shrine of the wealth and land deity and usually placed in the kitchen.

  This raises some conflict for Buddhist to continue this tradition as some Buddhist as well as monks/nuns believe this is a violation of taking refuge in only Buddha. Yet, the interesting thing regarding the Kitchen god is that a Taiwanese Chan monastery I attended some years back actually have a small shrine dedicate to this kitchen god in their kitchen so not only that they didn't see a problem with it but also the fact that the kitchen god of Vietnam probably originated from China. As for the Vietnamese temple, many may still find a shrine dedicated to the land deity and even have ceremonies or rites specifically for these deities.  I think when we observe Buddhist scriptures and even among some esoteric sects of Buddhism, we find that it isn't uncommon for Buddhist as well as monastic sanghas to recognize and respect the local deities of a place of dwelling.  So while I don't have an opinion either way, I think it is a fascinating custom that is worth recognizing.  Br. Thích Tâm Giác

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Great Gathas of Vietnamese Thiền Masters and their brief biography - Part 1

Gatha, in Vietnamese is called "Bài Kệ". Sometimes call "Bài kệ thị tịch" to refer to the gathas of Thiền master before their death. "Thị tịch", to the best of my understanding, means "At end/at death". These gathas should summarize the master's entire-life realization of the Buddha Dharma. It is a mean to awaken, teach, or reminds students generation to come. It is generally in a format of a poem. The followings are some of the gathas spoken by great Thiền master of Vietnam throughout its history. I hope my translate for these short verses are sufficient to express its meaning. As gathas often contain words that may have multiple layers of meanings, this make it difficult for translation. 

May these "Bài kệ" become a great source of wisdom as well as inspiration. 

_____ Thiền Master Khuông Việt (933-1011) was a well known Vietnamese Thiền master. Khuông Việt master was known for his exceptional good look and a posture of great dignity and respect. When young, he studied classical Chinese philosophy in Taoism and Confucianism. Once older, he took refuge in Buddha.  He was the first Buddhist master to be given the title "Tăng thống" of Vietnam in the year 969 by Đinh Tiên Hoàng emperor. This was the title granted from the emperor to the national master, an member of the empirical court. The person of this title was seen as  the head of Buddhism all across Vietnam. He governs all affairs Buddhist-related. In present days, the title is used to refer to the head of an Buddhist organization. 

Vốn trong cây có lửa

Lửa ấy lại bùng lên

Nếu bảo cây không lửa

Cọ xát, lấy gì sinh?

Translation:

Originally, within tree there is fire.  That fire then thus ignite If to say there is no fire within tree Where would coming into contact with obstruction born from. 

(The term "Cọ Xát" has an interesting meaning. It means to rub and into contact, generally use to describe that one must come into contact with challenges and difficulty, how fearsome it is one must do it to hopefully overcome it.")

_____

Thiền Master Mãn Giác was born in the year 1052 and passed away in 1096. He was the eighth generation of Vô Ngôn Thông school of Thiền. He studied classical Chinese philosophy and later hold a government official position . The emperor Lý Nhân Tông was fond of Mãn Giác. Once he became emperor, he bestowed Mãn Giác the title "Hoài Tín". Later in life, Mãn Giác  enjoy studying meditation and thus followed his master, Quảng Trí who transmitted the mind seal to Mãn Giác.  On the 11th month of 1096, Mãn Giác summoned all his students and uttered the following:

Xuân đi trăm hoa rụng

Xuân đến trăm hoa nở

Trước mắt việc đi mãi

Trên đầu, già đến rồi

Chớ bảo xuân tàn hoa rụng hết

Đêm qua – sân trước – một cành mai

Translation: Spring passed, hundreds of flowers fell Spring came, hundreds of flowers bloomed.  Before my eyes, events continue to evermore flow Atop my head, old age had arrive Don't tell Spring to wither the flowers and let it fall Last night - In the front court yard - A single Mai flower blooms. 

(Mai flower is also known as Vietnamese Mickey-mouse flowers, scientifica name Ochna integerrima. If Cherry Blossom comes to mind when one speaks of Japan, Mai flowers should the one that come to mind when speaking of Vietnam. This flower is said to accompanied and shared the burden and joy of the Vietnamese people throughout history. Often seen during Tết, Lunar new year.)

_____

Thiền master Tịnh Giới was born on an unknown date and passed away in 1207. His family name was Chu (Same as my own). At the age of 26, he left the home life and ordained as a Thiền monk. He was the 10th generation of Vô Ngôn Thông school of Thiền.

Ngực áo thu về khí lạnh xâm

Tài ngang tám đấu đối trăng ngâm

Cười bấy khách thiền ai dại dột

Sao đem lời lẽ để truyền tâm.

Translation:

Autumn arrived and cools/soothes the mind/heart

Great poets recite poems under clear moon

Laughable to the foolish visitor of Thiền

Why use speech to transmit the mind/heart

These following Gathas are not necessarily spoken before death.

Thiền master Tuệ Trung spoke the short verses below to remind people to not depend on Buddha or any higher beings. To encourage each to find their own path in Thiền and believe in their own ability. To say that humans are too Buddha and therefore must not just walk the worn out path led by the Buddha but seek their own.

Phật và chúng sinh vốn cùng một bộ mặt

Đều là lông mày nằm ngang, lỗ mũi nằm dọc mà thôi

Translation:

Buddha and sentient beings in truth have the same face

Both has horizontal eyebrows, vertical nose

Tuệ Trung's idea above heavily influenced the emperor, also Thiền Master, Trần Nhân Tông.  He was the founder of Trúc Lâm Thiền school. In his life he wrote many poem, the following share the same belief as Tuệ Trung. This truly emphasize the belief of Mahayana and especially Thiền of our own already-here Buddha nature, a gem we hadn't realize we have all along.

Bụt ở trong cuông

Chẳng phải tìm xa

  Nhân khây bổn, nên ta tìm bụt

Đến cốc hay chính bụt là ta

Translation

Buddha is home

Thus seek nowhere far

Human forgot his nature, so we seek Buddha

Until realize maybe Buddha is ourselves.

Trần Nhân Trông also emphasize that one should remain within the mundane life but still attain enlightenment.

Trần tục mà nên, phúc ấy càng yêu hết sức

Sơn lâm chẳng cốc họa kia thật cả uổng công

These verses roughly means: One must live freely with life, from there one can realize the profound Dharma.

I hope you find this to be a beneficial read. I will from time to time post more entry on more gathas.

-Br Thích Tâm Giác

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Reflection on the lady Bodhisattva that had changed my life

This blog entry is a bit different than usual because I want to dedicate it to a lady that made such a huge difference in my life and those of many. She opened  the door to not only Dharma for me but to the Vietnamese culture that I was so foreign to prior to knowing her. She was my teacher, my Dharma mother, Dharma sister, my friend.

This lady here, we call her Cô Phưởng. A tireless living Bodhisattva for more than 20 years. The countless weekends I was fortunate to spent and learn from this lady had been one of the most valuable experience in my life.

I had met her once during summer school organized by the Vietnamese community in Oklahoma. This was during the warm summer between my 5th and 6th grade. She taught math, and for the first time in my life, I was learning Algebra in Vietnamese.  It was dreadful because I have no idea what in the world this lady was talking about! But I listened because she was just a natural good teacher. 

A few years lady I attend a local Pure Land temple with my mom, and there she was, in her grey uniform surrounded by children and teens of all ages. I recognized her right a way but of course she didn't know who I was. Too long and she had too many students. It turns out math wasn't only thing she taught. She is also an educator of Buddhist philosophy and ethical guidance for youth. I signed up for the youth group.

Since then I have attended every week for at least 5 years. I learned she wasn't just a teacher of Buddhism and math, she was a teacher of everything from cooking to sewing, from weeds pulling to Morse code and knot tying. She also taught Vietnamese and often made me translate or write pages of essays. She would then send back the essays in which she carefully marked off all the incorrect grammar. Thanks to her, now I actually know Vietnamese. She gave me a pen name, Minh Phong. It means Wind of wisdom. I pretended that was my Dharma name.

She was a lover of knowledge and often gets upset if a book of Buddhism is placed disrespectfully on the ground or a book of knowledge of any kind is mistreated.....thus her home was a mini library. She was stern but beneath all of that, she was a living Quan Am Bo Tat. 

Others often criticized her for being too traditional but they had no idea she was one of the most progressive and open minded person I have ever met within the Vietnamese community. And thanks to her, I was encouraged and learned to look at Buddhism beyond "Blind faith". She taught the importance of learning even from different religions . She just simply thought tradition and manner is important and need to be preserved. So she would get us involved in performing traditional dance at public library and multicultural events. Along with community work.

Yep that me on the second row all the way to the right with a head full of hair. I never wore a traditional Vietnamese dress before until then and many more after that! 

She also trusted me to teach a Buddhist class. I followed her footstep and taught free thinking and discussion. After that I taught many different classes of Buddhism for different ages along with Vietnamese.

Perhaps the fondest memories of her was the Saturdays which a small group of us chose to go meet up with her at temple. These were the times in which we get to learn craft and things outside of regular youth group activity. We were a group of kids with many problems from family crisis to personal. She listens and always knew the right thing to say that help us open our eyes. Those days sitting under Quan Am statue with cool breeze or the echo of our voice in the quiet afternoon as we pulling weeds from temple ground, sweeping and mopping temple floor, or cooking simple foods for lunch were memories to stay.

Seasons came and went. Snow, rain, or scorching hot. We were there. It was a place refuge for many of us, to find peace and clarity within the turmoil of all of our own crisis. Most days she and her husband went house to house to pick us up and drop us off because none of us was able to drive.

That is her in green. And me all the way to the left. She often says I need to keep my hair simple. She likes my shaved head now.

Unfortunately, her courage for change within the traditional community was met with hostility. She believed in equality between men and women, in recognizing people for their skill and not simply age. She challenged them for years but her as health deteriorates. This hostility finally led to her resignation. 

She had meant a lot to me and though she don't ever want to receive credit and she did what she was passionate about quietly, this blog entry is my way to recognized the work she had done for many youth among the Vietnamese community for generations of students. A selfless tireless Bodhisattva, a role model and an inspiration to me.

Br. Thích Tâm Giác 

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Rise of Pure Land School in Vietnam and self-immolation of Master Đàm Hoằng

Pure Land Buddhism (Vn. Tịnh Độ Tông, Jp. Jōdo bukkyō, Kr. jeongtojong) is a sect of Buddhism that focus on the practice of Buddha recitation, specifically Amitabha Buddha.  Amitabha Buddha is one of the celestial Buddhas believed to reside to the West across 10,000 worlds from this world we are currently living in. In his Pure Land, there is no suffering and thus people can cultivate and attain enlightenment. Though traveling there is impossible even with "supernatural power". The only way to reach his land is to vow to reborn there in a lotus after this life and chant his name.

The practitioners of Pure Land school therefore seek to be born in this land through sincere dedicated practice of recitation.  Pure Land, probably without any doubt, is one of the more popular sect of Buddhism in Vietnam. This is to say that they are both a sect on their own and the fact that they have part/influence even on other sects that aren't Pure Land. Pure Land Buddhism came to Vietnam around the 3rd century. But not until A Chinese Pure Land monk, Đàm Hoằng, traveled to Vietnam in the year 423 and resided at Tiên Sơn temple (Celestial Mountain temple) did Pure Land truly introduced. There he diligently study and chant the Amitabha Sutra.  An odd thing with Đàm Hoằng was that he sought to self-immolated himself twice. The first time he failed as his student found him and brought the end to the fire. The second time was during a grand holiday and he had taken the opportunity while everyone is distracted to sneak out to a cave nearby. He then self-immolated himself there. By the time the villagers found him, he had already passed away. According to legend, that same day, his students and the villager had saw  Đàm Hoằng with golden body riding a deer as he traveled quickly to the West. A pagoda was then erected in memorial. 

The reason for his self-immolation, as similar to a more recent self-immolation of Thích Quảng Đức, was in protest. During the 4th century, there was a war of ideas/philosophy within Vietnam. Buddhism was losing support and influence as criticism for Buddhism was high. One was that Buddha was said to have supernatural ability to save beigns of the world yet there was no trace of him to be found. At the peak of this war of philosophy was when Đàm Hoằng self-immolated.  His self-immolation had shocked the country and his name was heard far and wide even back to China. Was this, and the believed legend of seeing him golden riding a deer, an answer to the philosophy war and the demand to see the "trace of Buddha"?  Whether it was or not, this had led to the great support and flourishing of Pure Land Buddhism to this very day.  Records had shown that even though many great Thiền master of Vietnam who was the patriarch of different Thiền schools still incorporate and practice Pure Land simultaneously with meditation. This may very much be the very reason that Vietnam Buddhism often find no problem incorporating practice of all different sects into one comprehensive tradition and doesn't see the need to leave out any. 

Br. Thích Tâm Giác

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A Vietnamese-English Buddhist Dictionary with Audio

This started out as my personal study as I am hoping to be more literate with both Vietnamese and English (A lot of time it is Sanskrit) equivalent of Buddhist terminologies. However, in hoping to also contribute to bridging between Vietnamese Buddhism with Western Buddhism, I figure I would go a head and organize my personal study into a brief general dictionary with Audio recordings of the Vietnamese words. (Which aren't the best in the sample below and probably will be re-recorded.) It is brief and general is because I focus on more main (In my opinion) Buddhist terms with very short explanation of its meaning without going too deep into details. So with reading this, one should be able to get a quick idea of what it means while having an audio to learn how to pronounce it. In the process of working on this, I had learn much about Buddhism and many concepts as well. I am hoping to release the first edition in early next year after completing and editing (Which I imagine will be a very long process for how long it is going to be). Several more editions may be released after that as I make changes or addition to it.  After completion, it will be released for completely free download. Below is a sample of what it will probably be like. CLICK HERE FOR DOWNLOAD

The file will have to be downloaded to your computer in order for the audio to work I believe. Once downloaded, you should be able to double click on the audio icon and it will work.

Suggestion or comment is absolutely welcomed and appreciated!  My email is at [email protected]

Br. Thích Tâm Giác

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Gods, spirits, spirituality of Nùng People of Vietnam - My first intimate encounter with spirituality

Sweet incense smokes pervades the entire house smothering and suffocating as it stings any human eyes. Colorful paper models of houses, cars, horses, clothes, gold ingots, and many other miniature paper models of items of necessity and "luxury" of our own bone and flesh world played in a row like a play house of a young child. In the middle of all these sat a priestess deep in trance(Or believed to be), as she played a traditional string instrument while uttering a few words here in there with the melody. Her assistance joggled a bundle of metal rings to mimic the sound of horse shoes. She was walking through the spirit world, a world believed to exist beyond our ordinary vision. This is my first experience with the spiritual practice of a minor ethnic group of Vietnam. It is a practice that has it origin in polytheism and shamanism. The smoked pervaded a rotting house I had lived in back in Vietnam. The cling clang of the chains of rings echoed throughout the neighborhood throughout the night along with the mellow singing of the priestess. That priestess was my godmother (who had given me a thin gold necklace as a gift with a swastika pendent, I was forced to take it off in American school.)

The ceremony described above was an intense extensive rituals as it lasted through several days, it is called "Làm Then". This is a common native spiritual/religious practice of the Nùng people of Vietnam, they referred to themselves as "Người Thồ" (Thổ people). They are one of the 54 ethnic groups of Vietnam, a minority clan which I am a part of as my father's side of the family are themselves Thổ while my mom's side is of the largest ethnic group, the Vietnamese people themselves. 

(Nùng Maiden)

In their system of belief, the priestesses or priests who performed the ceremony or "làm then" are believed to be the officials of the celestial empirical court descended upon Earth to be the bridge between human and the gods. They are the ambassador of the celestial realms and fill the gap of communication between the two world. Though, now days it would be very rare and odd to see a priest of this practice as there are only priestesses doing it. 

Though that is the general belief, each sects of this practice are different and people are trained to become a priestess and how skilled they are are depend upon their ability to lead the ceremony. This mean the ability to sing, play instrument, and going into trance. Of course, not any one can do it if they are trained in it. They must be born blessed with "Light spirit" or "nhẻ vía". It means they have the ability to be sensitive to spirituality and can easily enter the spiritual world to communicate with the gods, and in some case, demons.  Each of these priestesses have their own celestial warriors/army that they can command and or order to purify a place or to "search" for a certain spirit or entity as well as protecting the priestess while she is in the spiritual world. 

The priestess also allow spirit to take over her body temporarily to speaks to family members that are still living. Sometimes it would be a deity or god that possessed her to speak to the people. This is a very similar to another Vietnamese Native practice called "Lên Đồng" (Mount the medium or entering into a trance). It is also called "Hầu Bóng" which means "serving the shadow", a practice that in which a priest or priestess would cover her or his face with a piece of cloth and dance inviting a god to possess the body. This is all similar to a the Oracle of Delphi in Greek Mythology.  The paper models are believed to become usable by the spirits once burned. Sometimes the papers are cut into human shape to represent a person or entity.  Ironically, even such practice seems very foreign to Buddhism, this too has Buddhist influenced. As a priestess or priest, they must follow the followings precepts or ethnic guidelines which seem awfully similar to Buddhist precepts:

- Cultivate the mind and perform good deeds, not evil

- Happy and free from all sexual misconduct

- Peaceful

- No lying

- No killing

- Correct thoughts

- Forgiving, do not hold grudge

- No greed

- Loyal to the path

Not only that, but certain Buddhist figures are adopted as well. My godmother had once said she came across the gate passing through the Bodhisattva that resides in hell saving beings. This is probably no other than reference to Ksitigarbha Bodhisattva. Avalokitevara Bodhisattva is also a common reference. Though they are not central figures or even consider to be a major deity at all. 

(This is the priestess in orange, my godmother, blessing the paper models)

Three things I want to point in this photo. The first is the instrument she played, I haven't figured out what it is called yet. The second is the metal rings on top of the piece of cloth in front of her, that is used to mimic horse shoes.

The third, and the probably the most interesting is the egg in front of her. Now, I think this is more of unique to her. This egg, as seen with my own eyes, will move and stand up on itself once she had enter a trance and successfully invited a spirit to come and speak through her, it act as a gate between her and the spirit. This could be an amazing magic trick, or it could very much be magic itself. 

And yes, that is indeed me with my godmother as I fill the red paper tube with rice. It had covered her right hand, but she was holding a mudra very similar to that of the Jnana Mudra.

I hope this had been an interesting read of a Vietnamese ethnic group spiritual practice.  - Br. Thích Tâm Giác

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Rise of Trần Dynasty and Trúc Lâm Thiền sect of Vietnam

Among many of interesting Thiền sects of Vietnam, Trúc Lâm Yên Tử known as simply Trúc Lâm (Bamboo Grove) was one with a very fascinating history.

Not only was the name Trúc Lâm Vietnamese, the founder patriarch was also Vietnamese who was interestingly a great emperor of Vietnam. The birth of this Thiền sect is some what of a pride of the Vietnamese culture because it carries and demonstrate qualities of its people. Around the beginning of the 13th century, the Lý Dynasty was deteriorating slowly as most enthroned emperor were too young and have not had any experience or interest in politics. Some were known to be immersed in sensual pleasure while some was considered to have mental illness. This caused chaos and disorder within the court officials as they take advantage of the situation. During this time, the Trần were gaining popularity and support as they are filling in governmental positions. Their name and fame was even more well known after 1209 when there was conflict within the kingdom and the Lý emperor Lý Cao Tông along with the prince Sảm was in refuge. The Trần had gathered an army to clear away the conflict and brought the Lý emperor back to the capital in one piece.

In 1211, prince Sảm was enthroned and took the name Lý Huệ Tông. He was a weak ruler and was controlled by great empress of the surname Đàm thus all governmental decision was made by a relative, a high court official named Đàm Dĩ Mông. Shortly after that in 1216, because of the escalating situation, emperor Lý Huệ Tông had secretly escaped and took refuge with the Trần brothers.

In the year 1223, the eldest brother of the Trần family died and his younger brother, Trần Thủ Đô, succeeded. He was clever and wanted power. He had arranged so that emperor Lý Huệ Tông would pass the throne to princess Lý Chiêu Thánh. Lý Huệ Tông ordained as monk at Chân Giáo temple after that. Lý Chiêu Thánh was young and once reaching the age 7, Trần Thủ Đô arranged that she would marry the son of Trần Thừa with the name Trần Cảnh who was only 6 at the time. After married, empress Lý Chiêu Thánh was forced to give up the throne to her husband Trần Cảnh and the beginning of the Trần Dynasty. Because Trần Cảnh was not much older than a toddler, Trần Thủ Đô had made all decision. The Trần Dynasty passing through many generations until emperor Trần Nhân Tông (1258-1308) was enthroned and fought two great battles with the Mongolian army in 1285 and 1287. After the war, he pass the throne to Trần Anh Tông and went to Yên Tử Mountain to cultivate and found Trúc Lâm Thiền sect.

(The Shrine of Trần Nhân Tông In Huế, an interesting contrasting depiction to the Buddhist version of him below)

Trần Nhân Tông was an emperor that was loved by many. He had ruled with compassion and brought prosperity to the country and people while successfully fighting off invasion. He was also a dedicated practitioner of Buddhist Thiền. His hope for establish Trúc Lâm Thiền is to further unite all the Thiền sects in Vietnamm at the time such as Thảo Đường, Vô Ngôn THông, and Tỳ-ni-đa-lưu-chi. Trúc Lâm is therefore seen as a continuation of Yên Tử sect which also attempted to unite all Thiền sect, therefore it is call Trúc Lâm Yên Tử.

Another reason that was believed to be the reason for the birth of Trúc Lâm sect is the fact that Trần Dynasty wanted to establish a lineage of Thiền that is strictly Vietnamese and independent of any other influence from other countries such as other sects which was imported in from surrounding kingdoms.

Even though Trần Nhân Tông is often seen as the 1st patriarch of Trúc Lâm sect, but to be true with the tradition of patriarch of Yên Tử which Trúc Lâm is just a continuation of , Thiền master Hiện Quang is the 1st patriarch and Nhân Tông was the the 6th patriarch with the rest below:

2. Thiền sư (Thiền Master) Viên Chứng 3. Quôc Sư (National Master) Đại Đăng 4. Thiền sư Tiêu Dao 5. Thiền sư Huệ Tuệ 6. Trần Nhân Tông  (1st Patriarch of Trúc Lâm) 7. Patriarch Pháp Loa (2nd Patriarch of Trúc Lâm) 8. Patriarch Huyền Quang (3rd Patriarch of Trúc Lâm and so on....) 9. Quốc Sư An Tâm (安心) 9. Quốc Sư Phù Vân Tĩnh Lự (浮雲靜慮) 10.Quốc Sư Vô Trước 11. Quốc sư Vô Trước (無著) 12. Quốc sư Quốc Nhất (國一) 13. Tổ sư Viên Minh. (圓明) 14. Tổ sư Đạo Huệ. (道惠) 15. Tổ sư Viên Ngộ. (圓遇) 16. Quốc sư Tổng Trì. (總持) 17. Quốc sư Khuê Thám. (珪琛) 18. Quốc sư Sơn Đằng (山燈) 19. Đại sư (Great Master) Hương Sơn (香山) 20. Quốc sư Trí Dung (智容) 21. Tổ sư Tuệ Quang (慧 光) 22. Tổ sư Chân Trú. (真住) 23. Đại sư Vô Phiền (無煩).

Trúc Lâm Yên Tử has quite a few Quốc Sư which were official monks of the empirical court. The reason for this was not only because Trúc Lâm was found by an emperor of the Trần Dynasty, but it was also seen as the true form of Vietnamese Thiền and was thus honored over other Thiền sect.

I hope this blog entry gave a brief overview of the rise of Trần Dynasty and Trúc Lâm Thiền sect of Vietnam. In future blog entry, I am hoping to take a deeper more detailed look at Trần Nhân Tông's life and his contribution and involvement with Thiền Buddhism of Vietnam.

Br. Thích Tâm Giác