Saturday, March 29, 2025

The Birthday Buddha's

The Birthday Buddha's 

Editorial Letter No. 138, May 2023


Everything in this universe is the consequence of a complicated interplay of factors–of causes and conditions, or dependent origination.


Cause and effect work in such a way that nothing that can be touched, seen, thought of, felt, or called may exist independently. Space, like time, is dependent on origin and cannot exist independently because it cannot be touched or seen, but it may be imagined and given names to distinguish it from what it is not. There is no space if the subject that sees space does not exist or arise. Space cannot exist if everything is visible and the mind is nonexistent and abstract. It would not have been possible to notice things or realize that there was surrounding space if there had not been space. As a result, everything exists in relation to everything else; nothing is self-generated; nothing exists without the simultaneous existence of things that aren't. An object that is present to us must be observed and identified in order to be distinguished from one or more other things in the past, present, and future. Everything's emergence and fall are inextricably linked. "As long as this exists, so does that; if this does not exist, neither does the other." This gives birth to the other, and when this is destroyed, so is the other (1).


The Buddha did not come into the world through dependent origination. However, because it is unborn, dependent origination is also immortal, according to the eight no (2). What has no self-nature and is born under conditioned circumstances does not exist genuinely. It implies that, just as birth is unreal, so is death. Samsara is merely a hallucination, a delusion.


Another way to express the Buddha's life and death is to use the term the unborn - immortal is no-return - no-past: "That Tathagata, neither coming from nor going to anywhere, should be called a Tathagata." (3)


However, in terms of phenomena, one can observe the Buddha's birth and death on the level of universal truths. From the opening stanza of the Middle Commentary (4), the great master Nagarjuna celebrates and honors the Buddha since he, too, "sees" (views) his existence:


"Talk about that preordained relationship," I bow to the Buddha, my comments cleverly deleted. [When discussing predestined reason] First, there are hypotheses. (5)


How did the great teacher Nagarjuna interpret the Buddha's birth and death? As Great Master Tri Quang says, Buddha does not die. The underlying cause of the Buddha's bodhisattva activity, which contributes to his long life, has never ceased. The Buddha has arrived. We cannot perceive the Buddha because we are aware of life and death, and he is not born or dies. Despite his blindness, he continued to rely on the sun's light to keep him alive. Even when I don't see the Buddha, his salvation continues to help me. (6)


The Buddha's dharmakaya (7) is the only method to truly view an unborn and immortal Buddha.


In any case, more than 2,550 years ago, there was a Buddha who was born in an impure world, rose from it like a lotus flower from the muck, endured many tribulations in his pursuit of truth, and gained unrivaled wisdom after 49 days and nights of meditation, exactly as the morning star rose.


Please respect the Tathagata, the perfect and omniscient being, who will eventually emerge from the water to spread the fragrance across the lake's surface and lead sentient beings away from the muck of earthly sufferings, depending on the circumstances of his manifestation. The blue lotus, white lotus, red lotus, and yellow lotus are all examples of this.



Climate Change

Editorial Letter No. 135, February 2023


Several sections of the region, which had been in drought for several years, were flooded after three weeks of heavy rainfall. The rain stopped and the atmosphere cleared as the sun rose, but the early spring days remained chilly.


In the meantime, storms, blizzards, and flooding persist in certain regions of the country, while melting ice due to global warming raises sea levels in others. The global climate is altering rapidly and irregularly (1). The human race is becoming increasingly aware that these are not hypothetical or speculative predictions, but rather self-evident truths.


Extreme climate change and environmental devastation that we are currently witnessing are the result of a succession of events that have occurred in the past, present, and future, and that will continue to intensify each year.


Look further and deeper: the body and mind change and metamorphose every moment; everything is the same, but it is constantly changing, and this change is clearly the result of many other causes and conditions. Nothing arises independently, which means that nothing is conceived without another condition. All are interdependent for their emergence, existence, transformation, and demise.


In this never-ending coincidence of cause and effect, the individual contains the whole, and the whole is contained in the individual (2). Every individual's words and deeds have direct or indirect effects on the karmic web. Each individual is interconnected with the universe as a whole and the world is made up of distinct parts.


Consequently, the effects of climate change are unquestionably caused by individuals and must be addressed and remedied by each of us individually. However, if we want future generations to exist in peace on a healthy planet, we must begin immediately; we cannot wait any longer. Do not embrace the notion that climate change will only have a global impact after our generation has passed away, in a few decades or a century. Younger generations are observing our efforts to preserve and defend their environment. If you care about people and animals, you must demonstrate your concern through your actions: use renewable energy (3), save electricity, minimize the use of plastic bags, reduce paper consumption (to protect forests), and plant more trees to keep the Earth clean and fresh.


In this ever-changing globe, climate anomalies are prevalent. As with old age, illness, and mortality, there is nothing to bemoan, complain about, or suffer from if you can see their nature consistently. We are all responsible, not because life is ephemeral, but because enormous anomalies can impact the entire world and destroy the beautiful existence of future generations.


Middle-aged and elderly individuals should persist in continuing to contribute despite the unusual climate of flux that exists today. If you have never done anything advantageous and joyful for others, you should immediately commit to doing good because irregularities and transience do not discriminate; they can strike at any time, before people have the opportunity to prepare. They should be acknowledged.


The season of spring has arrived, but the weather remains cold. The light is not warm enough to melt the ice on the ground, but love is always warm and can often melt frozen souls.

_______________



According to the UNFCCC (United Nations Framework Convention on Climate Change), climate change refers to "long-term changes in temperature and weather." These variations may be natural, such as solar cycle variations. Since the 1800s, however, human activities have been the primary cause of climate change, predominantly due to the use of fossil fuels like coal, oil, and gas. The combustion of fossil fuels releases greenhouse gasses, which act as a blanket over the planet, containing the sun's heat and causing global temperatures to rise.


(2) "One is everything, everything is one," the non-obstructive use and tolerance principle that forms the basis of Hoa-Nghiêm teaching.


(3) Renewable sources of energy such as wind, tides, and the sun…


Thay Nguyen Sieu - Introduction


Mr. Tam Thuong Dinh approached me on the day of the Buddhist Youth Association Congress and asked for an introduction to his book, "Tue Sy - An Essence of Vietnamese Buddhism: The Teacher of Venerable Sanghas."


This work comprises two articles written by Zen Master Tue Sy. The first article is titled "Letter To Thừa Thiên–Huế's Buddhist Students," but the reader will clearly see what the Venerable Master meant to convey to the entire generation of young monks and nuns living in Vietnam and abroad: "...is covered by puddles of stagnant muddy water and isolated from the source of life of the past." Since then, Thay has firmly advised: "May you have enough courage to walk the path with your own feet, looking at life with your own eyes and determine a direction for yourself."


Reading the content of this article, readers will feel like it is a benevolent wake-up call for monks and nuns living in their motherland today. Like a lion's roar, which deafens and pains wild animals, and as a word to "rebuke them," which tortures the befuddled souls immersed in the sea of suffering.


The second article is titled "The Current Thinking About Buddhist Education Plans For Vietnamese Youth," and his thoughts and comments on the younger generations have awakened the souls of Vietnamese youth: “In Vietnam, the education of youth is based on political power rather than following a natural growth trend. This artificial difference is like living in a mud puddle, not knowing where to find a real place to gain enough footing to escape. Vietnamese youth are being uprooted, and face a great risk of losing their life direction; some have indeed already lost their life direction. The Buddhist youth in Vietnam are no exception, and it is not easy to overcome this loss of direction in life. Here, the emphasis on the loss of direction is from the standpoint of Vietnam as a nation.” 


Master Tue Sy offered a vision of a method of studying Buddhism, or comprehensive education: "Our young people study Buddhism not to become researchers of Buddhism or Buddhist scholars, but to study and practice critical thinking skills, to be dynamic, flexible, and have the ability to look into the nature and reality of life. Therefore, studying Buddhism does not hinder learning of secular education; Buddhist knowledge does not conflict with mundane knowledge. The only difference is when studying Buddhism we begin with the actual situation of human suffering in order to realize true happiness. Compassion (love) and Wisdom (truth) will give young people the wings to support and nurture them throughout their search in the endless space of life." That is the educational psychology of Buddhism that Master Tue Sy has pointed out to the Buddhist youths today.


The second part is the poetry, written by Master Tue Sy. When we read Thay's writing, we are overwhelmed by words that are as strong as mountains, and as solid as bronze, sounding bright and resounding in the reader's mind. What can you say about his poetry? A dreamland is full of adventure, charm, and beauty. But no one can write like Master Tue Sy, thousands of years ago and thousands of years later; readers must try to understand, soaking in the meanings and nuance as they slowly read his words:


"I am still in love with the times of the wild:

Hoarding in the depth of the eyes the thousands of midnight stars."


Because he enjoys wandering, therefore:

Leaving behind only a corner of a lonely mountain;

For thousands of years I keep waiting for the summit.


Furthermore, because of the "unique lonely journey to find the path" of the wanderer, who sleeps at night in the shrine of the soul and dreams:


"Hidden by the side of the pass is erected a shrine for wandering souls,

In the middle of the sky are perching illusionary images of flickering lanterns.

While old trees are casting long widespread crawling shadows,

I embrace the wild grass, lost in reverie.


Because Master Tue Sy dreamed a dream, he saw a beautiful dream, a dream for a peaceful ethnic homeland:


"Waiting for the rain to let up so I can roll out the moon for a sleeping mat

And white flowers can blossom on the hill thousands of years later."


And followed by poems by Master Tue Sy through decades ago such as: Fleeting Glimpse of a Dream:

“Your deep innocent eyes on that day of gala

And your graceful smiling lips dim the dazzling rays of the sun

Incarnating the virginal heron in the midst of the endless verdant prairie

In the fleeting glimpse of a dream, I’m in love with thee.”

Vạn Giã Forest, 1976.

I'm Still Waiting - Saigon 78; Holder Of Thousands Of Stars, Phan Dang Luu Prison - Saigon 79, etc. 


All of these poems can be found in the collection Dreaming Truong Son.


Mr. Tam Thuong Dinh wrote poems for Master Tue Sy in the third section, including Fairy Eyes, Thien Nhan - Dedicated to Teacher Tue Sy, Spring Missing Teacher Tue Sy, and others. The poem is the work's fourth and final component. Tam Thuong Dinh wrote "Mat Biec in Tue Sy Poetry" in order to discover the metaphorical meaning of the word "Mat Biec" in the poem "Fleeting Glimpse of a Dream."


All of Mr. Tam Thuong Dinh's poems and essays, whether translated or written in English, are intended to spread positive messages to both young people and natives. We can see his service heart as a leader of the Vietnamese Buddhist family, always thoughtful and diligent in serving the path of youth education while also promoting Buddhist culture. 


"The Teacher of Venerable Sanghas" is under a big theme: "Tue Sy - An Essence of Vietnamese Buddhism" has brought readers to a sad, miserable, misguided, uprooted reality of today's generation that is lost in their own country, and it is necessary to correct on the comprehensive educational path of Buddhism (in Vietnam), hoping to revive what has been broken, far from its roots, ancestors, and races, and return to a rich and beautiful Vietnamese culture. 


Just as Master Tue Sy's writing and poetry rhythms exposed readers to a new age brimming with love, compassion, joy, and equanimity under the cherished sky of the homeland, so too has Mr. Tam Thuong Dinh presented readers to a new generation brimming with affirmation, heroism, and poetry.


Mr. Tam Thuong Dinh appeared to have gathered all of the revenant, loving words to dedicate and make offerings to a revered teacher, whose heart appeared to be scattered and full of beauty, specifically in the work "The Teacher of Venerable Sanghas" -- communities that live in harmony and awareness.


No matter how much you discuss and introduce the book, it will never be as good as when you are actually reading, contemplating, and appreciating its rich, lyrical, and affectionate qualities. Similarly, individuals who consume hot and cold water perceive themselves in a similar manner.


San Diego, March 26, 2017

Nguyen Sieu



Deep Innocent Eyes in Tue Sy's Poetry


Master Tue Sy is a well-known teacher or “Thầy", a pillar of Vietnamese Buddhism, and a revered Buddhist monk worldwide, admired by millions of people. Tue Sy's poetic soul and nuances–which are ethereal and liberating, magnificent and gossamer–have captivated, transformed, and liberated their spirits in this perpetual spring.


When reading Tue Sy's poems, we can experience the purity and transcendence of Vietnamese literature; there is an inexhaustible supply of struggles and desires, hope and dreams as well as insights, and wisdom. Tue Sy's poetry is graceful, liberated, and filled to the overflow with compassion, wisdom, and courage. His poetry is at times heroic, sometimes melancholy, and occasionally romantic, but he always has faith, love, dreams, and optimism. The poetry of Tue Sy is unique, unusual, thought-provoking, image-rich, contemplative, and profound. We can only perceive this non-duality realm with our hearts, our pure hearts and minds. For this article, I would like to highlight two particularly beautiful words from Tue Sy's poetry. In the poem "Fleeting Glimpse of a Dream," these are the two words for "Blue Eyes”, which I translated as deep innocent eyes:


Fleeting Glimpse of a Dream…


Regarding this poem, the poet Vinh Hao elaborated at length. I endeavored to decipher the metaphorical significance of the word "Mắt Biếc" in Tue Sy's poetry, but I discovered that the poet Tam Nhien had posed the same question: "...Then, what is the ultimate hidden language of Tue Sy's poetry?" How can it be expressed when the language glistens with the glow of profound emotion? "Who can hold the sacred, daring, gentle sound of the piano forever emanating from the palm of a talented artist?"


The poet Tam Nhien’s question and response regarding Tue Sy's hidden language are so profound that we can only comprehend and experience them on an individual basis. However, for that feeling to be complete, particularly for young people living in foreign countries like us, the poem must be translated into English; thus, we are attempting to translate this work. “Mắt Biếc”, I believe, alludes to its pristine, enchanting, and optimistic beauty. I was going to translate "Mắt Biếc" as blue irises, just for women, because the stork is white for contrast, but "Mắt Biếc" is used in Vietnamese literature often related to the significations of youth: beauty and attractiveness. Nguyen Van Thai, a professor of linguistics, expressed the same sentiment. He shared and confided in his heart:


...(Please) explain the word "beauty" using the word "deep," as there are no "blue" eyes in Asian cultures and ethnicities, and the term "blue eyes" in Vietnamese literature implies beauty and depth rather than the color blue. The term "white" signifies purity, but I believe it has a deeper connotation in this situation. The connotation of "white stork" is derived from the words "innocent blue eyes" in the introduction, where "white" means "unblemished" The most important aspect of poetry is the selection of words (diction) that can evoke "imagery" without revealing the beauty and meaning of the poem. I do not say "white" (in English), but I recognize that white, the purest white, is not yet opaque (virginal = unblemished, untainted), and when I say "white" (in Vietnamese), it is interpreted as "virginal" rather than "white." Finally, the two sides of the final stanza cannot be cause and effect, but the section about "love" must be temporally internal to the section about "dreaming." I should use "in" rather than "because of," despite the Vietnamese word being "because" (because). These are his thoughts, but poetry appreciation is a specific reception, and translation requires a focus on implications rather than denotations. Individual reception is a product of culture and personal experience; consequently, each person interprets a poem quite differently, with the exception of poetry that employs only the surface of words, which is not poetry at all. Therefore, I am merely conveying my opinion, and although the phrases you wish to replace are not incorrect, I believe you are simply reflecting the connotations. He provided the following illustration: "the innocent blue-eyed people on the big day" are not people with blue eyes, but "I have blue eyes..." Using "em" is impolite for a poet. Despite being exquisite (perhaps a Zen master), the connotation remains "you."


We agree with professor Nguyen Van Thai, but would like to add that the word "Người" or "Em" in Tue Sy's poetry can be a sign of beauty, of truthfulness, or the True, the Good, and the Beautiful, and perhaps a minor reflection of a lifetime, a nation, or what is best for others. Because of professor's explanation and remarks are so eloquent and clean, we conclude this English essay as follows:


Fleeting Glimpse of a Dream


We can comprehend the world of the True, the Good, and the Beautiful, the ideal, the future, and the aspiration of the entire Vietnamese population in just two words: "Mắt Biếc." In a single poem, we can observe the author's emotions, nostalgia, and visualization (as well as those of many individuals), and we can discern the ups and downs of the homeland. We have witnessed the Master's wisdom and understanding in the domain of contemplation.


The language of Tue Sy's poetry is archaic yet romantic, elegant, and profound, employing numerous analogies and symbols. Depending on a person's history, interactions with him, study, practice, and life experiences, their comprehension or appreciation of his poems will vary. We would wish to enter Tue Sy's poetry universe gently, peacefully, and with an open mind and heart. Then we can observe the white cloud gently floating in the heavens or the swallow flying through the river in his presence.




A LETTER ASKING FOR SUPPORT FOR THE CNTV FOUNDATION

Namo Shakyamuni Buddha.


Dear Venerable Monks and Nuns,

To all of my fellow countrymen, Buddhists Youth Leaders, Brothers and Sisters, families and friends near and afar, 

Ladies and gentlemen,


The CNTV Foundation is a 501(c)(3) non-profit organization that was established in February 2020 to preserve and promote the Vietnamese people's historical and cultural heritage through a variety of activities. With a focus on education, culture, and philanthropy, there are activities for young people both abroad and at home that are geared toward education, culture, and philanthropy.


Over the years, CNTV and the brothers and sisters of the group "Preceding For Each Other" have coordinated relief efforts and contributed time and money in response to natural disasters, hurricanes, floods, and conflicts in Vietnam and other countries. In collaboration with the TVPV - Thien Hung Pagoda, we are awarding school and/or university scholarships to disadvantaged students, including priests and nuns. Additionally, we will contribute to the CEDT initiative in Vietnam, which will help underprivileged students attend education.


We have presented seminars and lectures on mindfulness and mindful leadership, and we are introducing mindfulness meditation to schools, students, teachers, and staff, as well as Buddhist Families, Boy Scouts, etc. We also coordinate cultural and literary activities such as Being Present for One Another, the introduction of Buddhist works, literature, and art, and the promotion of reading culture, compassion, etc.


Now, we will request assistance to expand the five listed programs.

1. CNTV Foundation Endowment Fund - Contributes to the investment of funds to accomplish the foundation's goals and objectives.

2. Supporting Education and Dharma-promotion Fund - Leadership training workshops and camps. Workshops on teaching, information exchange, community service, book publication, tutoring/tutoring, mentoring programs, and financial support for other educational initiatives.

3. TVPV Scholarship Fund - Collectively, we provide 65 scholarships, and by the end of the year, we hope to have reached our objective of 100 scholarships. Annually, each scholarship is worth at least 3 million VND (approximately $127 USD). Depending on the circumstances, those in need will receive additional items such as computers, bicycles, etc.

4. TK-BHoa Mai Leadership Fund - Supports GDVT training courses and programs domestically and internationally, in addition to GDPT scholarships.

5. Social and Charity Fund - Donating to this fund in times of natural disasters and for lonely, indigent individuals during Tet, deaths, special events, etc.


We recognize and acknowledge that the happiness and well-being of others are also our own, and that the success or failure of any Vietnamese is also our own. Therefore, we must rely on and support one another in order to rise to the benefit of ourselves and others in the present and future.


Donations may be sent to CNTV Foundation, 29941 Wilhite Lane, Valley Center, California 92082, or transmitted to the following Chase Checking Routing Number: 322271627. Zelle/Venmo: (916) 488-7279 or (916) 607-4066 and indicate in the memo which initiative you are supporting, from 1 to 5. Your assistance is tremendously valued and appreciated. Thank you so much for your generosity and compassion.


We wish everyone health, serenity, and prosperity.


On behalf of the Executive Board of the CNTV Foundation 


DAY DREAM

 

I rode an ant in search of fairy-grottoes

Immortal realms with flocks of meandering butterflies

Toads and tree-frogs wandering in search of life

In deep caverns, a snake slumbers in reverie. 

 

At the grotto entrance, a swarm of bees swirled in dance

A wild flower of the crimson forest sensuous 

Bashful of fragrance and hue, the old rushes straightened up

Becoming an old immortal’s gently waving white hair

 

The ant crawled around, struggling to find life

Riding on its back a debt of love

Also, the forlorn fate of my Fatherland

Still as loyal, oh fragile threads of sunlight 

 

I asked the ant – where is it, the Pure-land or which way to Stillness?

Beyond the void, traces of birds in flight 

The voice of a blackened and bitter land from the earth

Lighting up my mind in place of the sunlight

 

I called the ant while silver clouds pondered

On the road of my wondering, my country anguished

Peeling away the past, heavenly beings shudder in shock 

Biting into the infinite expanse, a dream shattered in two

 

A nation, sunk in grief ever since

Midnight fires in the forest embracing dead and desiccated leaves

I go in search of a shattered heart

Starving for time, biting into nothingness.


Saigon 1984


Friday, March 28, 2025

BƯỚC CHÂN CHÁNH NIỆM: CON ĐƯỜNG TỈNH THỨC TRONG DÒNG LỊCH SỬ 50 NĂM PHẬT GIÁO VIỆT NAM TẠI HOA KỲ - MINDFUL STEPS: A PATH OF AWAKENING IN THE 50-YEAR HISTORY OF VIETNAMESE BUDDHISM IN THE UNITED STATES

 BƯỚC CHÂN CHÁNH NIỆM: CON ĐƯỜNG TỈNH THỨC TRONG DÒNG LỊCH SỬ 50 NĂM PHẬT GIÁO VIỆT NAM TẠI HOA KỲ

Tâm Thường Định

Khi nhìn lại nửa thế kỷ Phật giáo Việt Nam hiện diện trên miền đất hứa, Hoa Kỳ, ta thấy con đường chánh niệm tỉnh thức không khởi nguồn từ một dự tính định sẵn, mà từ sự kết tinh của hoàn cảnh, của tâm nguyện và của những bước chân tìm về cõi an trú giữa bao biến động. Bởi nó như một dòng suối len lỏi qua những biến động của thời cuộc, chảy về một phương trời xa lạ, rồi hòa vào biển lớn. Từ những hạt giống gieo xuống trong lặng lẽ, rồi một ngày trổ hoa giữa lòng những đô thị phương Tây, nơi mà có lúc tưởng chừng như chỉ dành cho lý trí và khoa học, cho tốc độ và tiêu thụ, cho những bộ óc không còn kiên nhẫn với những điều mơ hồ. Nhưng rồi, giữa cái đa đoan của thế giới ấy, những lời dạy về chánh niệm, về thở và cười, về sự trở về với chính mình đã nảy mầm và lan rộng như một cơn mưa đầu hạ, làm dịu đi những khô cằn của tâm hồn.

Phật giáo không đến phương Tây bằng một cuộc chinh phục. Đó không phải là một giáo điều, không phải một tôn giáo đến để cạnh tranh hay chiếm lĩnh. Phật giáo đến như một làn gió mát, như một người bạn đồng hành, nhẹ nhàng đặt một bàn tay trên vai những con người đang hoang mang giữa bao biến động của thời đại. Phật giáo không bảo ai phải tin vào điều gì, không yêu cầu ai phải thay đổi ngay lập tức, mà chỉ nhắc rằng chúng ta có thể dừng lại một chút, có thể hít vào một hơi thở sâu, có thể bước chậm rãi hơn một chút, và có thể lắng nghe trái tim mình một lần nữa.

Ngoại trừ thời ông Trần Trọng Khiêm, gần bảy mươi năm trước, khi những người Việt đầu tiên, cả Tăng lẫn tục, đặt chân lên đất Mỹ, mang theo quê hương trong lòng, mang theo tiếng kinh chiều của những ngôi chùa nhỏ, mang theo hình bóng của mẹ cha, của những con đường làng với tiếng chuông chùa ngân buổi sớm. Nhưng quê hương khi ấy cũng là một vết thương. Những đứa con xa xứ lạc lõng giữa một thế giới xa lạ, giữa một nền văn hóa mà đôi khi không biết cách để hòa nhập, để hiểu. Và rồi, giữa những chông chênh ấy, có những người đã tìm về với Phật pháp, tìm về với hơi thở, với sự an trú trong hiện tại, như một cách để chữa lành.

Phật giáo Việt Nam vào xã hội Hoa Kỳ cũng thế, tùy duyên bất biến, tùy thuận chúng sanh mà ở lại Hoa Kỳ dạy vào những trường đại học nổi tiếng ở Mỹ; đó là hai vị Tổ sư có công mang Phật giáo Việt Nam vào Hoa Kỳ sớm nhất: cố Hòa Thượng Thích Thiên Ân và Thiền Sư Nhất Hạnh. Hai Thầy như dòng chảy của hai dòng sông lớn, Colorado và Mississippi tại Mỹ, đã lưu chuyển ngọn đèn chánh pháp từ Đông sang Tây từ Nam chí Bắc.

Giữa dòng chảy ấy, một trong những nhân tố quan trọng nhất đưa Phật giáo Việt Nam đến với Hoa Kỳ, và đồng thời lan rộng ra toàn thế giới, chính là Thiền Sư Nhất Hạnh. Thầy không chỉ mang đến một phương pháp thực tập, mà là một cách nhìn, một con đường sống tỉnh thức, không tách biệt với đời thường mà hòa vào từng hơi thở, từng bước chân của con người hiện đại. Những năm 1960, khi Thiền Sư Nhất Hạnh đến phương Tây để kêu gọi hòa bình, Thầy đã gieo một hạt giống mới – hạt giống của chánh niệm – giữa lòng một thế giới đang ngổn ngang với chiến tranh, bạo lực và nỗi hoang mang hiện sinh.

Thầy không mang đến nước Mỹ một Phật giáo xa lạ hay mang tính học thuật khô cứng. Thầy đến không phải để đưa ra những lý thuyết trừu tượng mà để trao truyền một con đường sống động và thực tiễn. Giáo lý mà Thầy giảng dạy không tách rời với những nguyên lý nền tảng của Đạo Phật – về Nghiệp, về Luân Hồi, về Tứ Diệu Đế và Bát Chánh Đạo – mà chính là sự thể hiện trọn vẹn những giáo pháp ấy trong từng giây phút của đời sống. Lấy pháp môn “Hiện pháp lạc trú” làm một điển hình. Đó là phương pháp thực tập chánh niệm phổ thông và Thầy đã giới thiệu thành công trong xã hội Tây phương. An trú trong hiện tại, được Thiền Sư Thích Nhất Hạnh giảng dạy như một con đường đưa tới an lạc và làm cho đời bớt khổ. Đó là lối sống trọn vẹn trong từng khoảnh khắc, thấy rõ bản chất vô thường và không bám víu vào khái niệm ngã pháp. An trú trong hiện tại là an trú trong thực tại chân như, nơi mọi vọng tưởng lắng đọng, và tâm an nhiên tự tại, giải thoát khỏi khổ đau và phiền não.

Thầy đã dạy mọi người cách đi, đứng, nằm, ngồi (bốn oai nghi qua bốn tác phẩm tiêu biểu), và đặc biệt là cách thở như trong cuốn Phép Lạ của Sự Tỉnh Thức. Nghe thì thật đơn giản, nhưng trong sự đơn giản ấy là cả một con đường. Một hơi thở có thể thay đổi một cuộc đời, nếu ta thực sự có mặt với nó. Một bước chân có thể mở ra một chân trời, nếu ta thực sự ý thức về nó. Thầy không bảo ai phải từ bỏ điều gì, không ép ai phải theo một con đường nhất định, chỉ nhắc rằng chúng ta có thể bắt đầu từ chính nơi ta đang đứng, với chính những gì ta đang có.

Và rồi, chánh niệm đã trở thành một phần của phương Tây, như một mảnh ghép mà không ai nghĩ rằng nó có thể phù hợp đến vậy. Những thiền viện mọc lên, những buổi thực tập chánh niệm xuất hiện trong trường học, trong bệnh viện, trong các tập đoàn công nghệ, cả trong quân đội v.v... Người ta bắt đầu hiểu chánh niệm không phải là một điều gì xa lạ, không phải là một nghi lễ của một nền văn hóa khác, mà là một điều tự nhiên, một bản năng mà ta đã đánh mất giữa những bộn bề của đời sống.

Năm mươi năm là một hành trình của Phật giáo Việt Nam tại Hoa Kỳ, nhưng đồng thời cũng là một hành trình của sự chuyển hóa. Chánh niệm không những đã giúp mỗi cá nhân quay về với chính mình mà còn là một phương pháp chữa lành tập thể. Những vết thương của chiến tranh, của lưu vong, của sự chia cắt lịch sử – tất cả có thể được chuyển hóa bằng sự thực tập tỉnh thức, bằng sự lắng nghe sâu, bằng lòng từ bi mở rộng.

Hơi thở chánh niệm giúp chúng ta tìm được sự bình an trong giây phút hiện tại, đồng thời giúp tháo gỡ những nút thắt của quá khứ. Trong những khóa tu dành cho người Mỹ gốc Việt, những thế hệ thứ hai, thứ ba có cơ hội lắng nghe cha mẹ, ông bà kể về những mất mát mà trước đây họ chưa bao giờ có cơ hội để giãi bày. Chánh niệm trở thành một cầu nối giữa các thế hệ, giữa quá khứ và hiện tại, giúp những vết thương của lịch sử không còn tiếp tục di truyền qua những thế hệ mai sau.

Nhưng không chỉ dừng lại ở cộng đồng người Việt, chánh niệm đã trở thành một phương pháp trị liệu cho cả xã hội phương Tây. Nhiều nghiên cứu đã chỉ ra rằng thực tập chánh niệm giúp giảm căng thẳng, lo âu, cải thiện sức khỏe tâm thần và thậm chí góp phần vào việc giảm bạo lực trong cộng đồng. Nhiều báo cáo khoa học cho thấy những chương trình chánh niệm trong trường học giúp giảm đáng kể tỷ lệ bạo lực học đường, đồng thời tăng cường khả năng tập trung và học tập của học sinh. Nếu chiến tranh, bạo lực và sự đứt gãy xã hội là biểu hiện của một tâm thức đầy bất an và vọng động, thì chánh niệm là một phương thuốc trị liệu. Nó giúp từng cá nhân quay về với chính mình, nhưng đồng thời cũng giúp cả một xã hội biết cách dừng lại, biết cách lắng nghe, biết cách sống chậm hơn để nhìn rõ những gì đang xảy ra xung quanh.

Năm mươi năm qua, Phật giáo Việt Nam tại Hoa Kỳ đã đi qua nhiều thăng trầm. Nhưng có lẽ, hành trình ấy vẫn chỉ mới bắt đầu. Bởi vì, con đường chánh niệm không có điểm đến. Chỉ có những bước chân, và mỗi bước chân đều có thể là một sự khởi đầu mới. Nếu có một điều gì đáng để nhớ sau nửa thế kỷ, có lẽ đó chính là bài học đơn giản nhất: Chúng ta có thể dừng lại, ngay tại đây. Ta có thể thở, ngay lúc này. Và ta có thể bước đi, với tất cả sự tỉnh thức, với tất cả sự yêu thương.

Và như thế, Phật giáo Việt Nam vẫn còn đó, không phải như một di sản của quá khứ, mà như một con đường của hiện tại và tương lai. Một con đường luôn mở rộng, cho bất cứ ai sẵn sàng cất bước, với một hơi thở nhẹ nhàng, và một trái tim rộng mở.

Tâm Thường Định

1. Trần Trọng Khiêm, sinh năm 1821 tại làng Xuân Lũng, phủ Lâm Thao (nay thuộc tỉnh Phú Thọ), được xem là người Việt Nam đầu tiên đặt chân đến Hoa Kỳ vào năm 1849 tại thành phố New Orleans, tiểu bang Louisiana. 2. Năm 1960, Hòa thượng Thích Quảng Liên tốt nghiệp Thạc sĩ (MA) tại Đại học Yale, Hoa Kỳ. Sau khi hoàn thành chương trình học, ngài trở về Việt Nam và đảm nhiệm nhiều chức vụ quan trọng trong Giáo hội Phật giáo Việt Nam Thống nhất, như Tổng vụ trưởng Tổng vụ Pháp sự và Hiệu trưởng hệ thống Trường Bồ Đề trên toàn quốc. 3. Thiền Sư Thích Nhất Hạnh từng giảng dạy tại Đại học Princeton và Đại học Columbia, chia sẻ về Phật học, chánh niệm và đạo lý từ bi. Trong thời gian này, Thiền sư đã góp phần giới thiệu Phật giáo ứng dụng và thực tập chánh niệm đến cộng đồng quốc tế. 4. Hòa thượng Thích Thiên Ân sang Hoa Kỳ vào năm 1966 và Ngài giảng dạy tại Đại học California, Los Angeles (UCLA), góp phần giới thiệu Phật giáo Việt Nam và thiền học đến với sinh viên và giới học giả phương Tây. Hòa thượng cũng thành lập Trung tâm Thiền tại Los Angeles, tạo nền tảng cho sự phát triển của Phật giáo Việt Nam tại Hoa Kỳ. Sau đó cố Hoà Thượng Thích Mãn Giác (Thi sĩ Huyền Không) tiếp nối Thầy. 5. Phép Lạ của Sự Tỉnh Thức – Hướng dẫn thực tập chánh niệm trong mọi sinh hoạt hàng ngày, từ thở, đi, đứng, nằm, ngồi đến ăn uống và làm việc. An Lạc Từng Bước Chân – Tập trung vào nghệ thuật đi trong chánh niệm, biến từng bước chân thành một hành trình an lạc và sâu sắc. Giận – Mặc dù nói về cách chuyển hóa cảm xúc giận dữ, sách cũng hướng dẫn thực tập chánh niệm trong mọi oai nghi để nhận diện và ôm ấp cảm xúc. Bước Tới Thảnh Thơi – Một cuốn sách nhỏ, đơn giản, tập trung vào thực tập đi trong chánh niệm, hướng dẫn cách đi bộ như một pháp tu sâu sắc để tìm sự thảnh thơi và an lạc. 6. Phép Lạ của Sự Tỉnh Thức của Thiền sư Thích Nhất Hạnh là một cuốn sách hướng dẫn thực tập chánh niệm trong đời sống hàng ngày. Qua những bài học giản dị và sâu sắc, Thiền sư chỉ bày cách thở, đi, đứng, nằm, ngồi trong chánh niệm để an trú trong hiện tại, nuôi dưỡng sự an lạc và chuyển hóa khổ đau. Sách nhấn mạnh rằng mỗi khoảnh khắc đều có thể trở thành phép lạ nếu ta sống với sự tỉnh thức và trân trọng.


MINDFUL STEPS: A PATH OF AWAKENING IN THE 50-YEAR HISTORY OF VIETNAMESE BUDDHISM IN THE UNITED STATES

Tâm Thường Định


Reflecting on fifty years of Vietnamese Buddhism in the United States, it is evident that the journey of mindful awakening emerged not from a preordained blueprint, but from the convergence of circumstances, intentions, and the quest for sanctuary amidst numerous upheavals. It resembles a stream navigating the fluctuations of history, flowing toward a far horizon and ultimately converging with the vast ocean. From seeds planted in quiet devotion, blossoms eventually grew in Western cities, which are usually considered places of reason and science, speed and consumption, or people who can't stand anything vaguely abstract. Even within that complex realm, teachings on mindfulness—regarding breathing and smiling, and reconnecting with ourselves—have proliferated, alleviating the aridity in our hearts like the initial summer rain.

Buddhism did not arrive in the West through conquest. It is neither a doctrine nor a religion aspiring to compete or conquer. Buddhism emerged as a refreshing presence, akin to a companion softly placing a hand on the shoulders of individuals disoriented by the tumult of the time. It does not require someone to adhere to particular beliefs, nor does it insist on prompt transformation. It just serves as a reminder to halt, inhale deeply, decelerate our rhythm, and attune ourselves to our hearts once more.

Aside from the time of Mr. Trần Trọng Khiêm, nearly seventy years ago, the earliest Vietnamese—both monastics and laypeople—who arrived in America brought with them the essence of their homeland, including the evening chants of small temples, memories of their parents, and the village paths resonating with the morning chime of temple bells. Nonetheless, that homeland was also a source of anguish. The Vietnamese youngsters, displaced from their homeland, found themselves adrift in an unfamiliar culture that they struggled to assimilate into and comprehend properly. Amidst that precariousness, some returned to the Buddha’s teachings, focusing on the breath and residing in the present now as a means of healing.

Vietnamese Buddhism in the United States has progressed similarly—“tùy duyên bất biến, tùy thuận chúng sanh,” adeptly changing while keeping faithful to its core—as it established itself in America and integrated into prominent colleges. The late Hòa Thượng Thích Thiên Ân and Thiền Sư Nhất Hạnh were two prominent patriarchs who significantly contributed to the introduction of Vietnamese Buddhism to the United States in its formative years. Similar to the confluence of the Colorado and Mississippi rivers, these two esteemed educators transmitted the light of the Dharma over East and West, as well as North and South.

Among the influential individuals who introduced Vietnamese Buddhism to the United States and later facilitated its global dissemination was Thiền Sư Nhất Hạnh. Thầy introduced a practice method and provided a novel perspective—a pathway of enlightened existence, intricately integrated into the quotidian life, encompassing every breath and step of contemporary individuals. In the 1960s, when Thầy arrived in the West to promote peace, he sowed a fresh seed—the seed of mindfulness—in a world entrenched in conflict, violence, and existential dread.

Thầy did not introduce a distant or too scholarly variant of Buddhism to America. Instead, he presented tangible, pragmatic instructions rather than theoretical abstractions. The Dharma he imparted was intrinsically linked to the fundamental tenets of Buddhism—Karma, Rebirth, the Four Noble Truths, and the Noble Eightfold Path. Instead, these principles were completely manifested in every minute of daily existence. Consider the practice of “Hiện pháp lạc trú”—experiencing contentment in the present moment—a sort of mindfulness that Thầy effectively introduced to Western civilization. Living in the present, as articulated by Thích Nhất Hạnh, is a pathway to tranquility and a solution for anguish. It is a method of fully experiencing each moment, comprehending the transient nature of existence, and relinquishing ties to oneself and external occurrences. Residing in the present entails engaging with the authentic essence of reality, where all errant thoughts dissipate, allowing the mind to repose in tranquil liberation, unencumbered by suffering and distress.

Thầy instructed individuals on the four postures—walking, standing, lying down, and sitting (Here are four connected books about the subjects)—as articulated in four significant texts, and emphasized the importance of breathing, as detailed in The Miracle of Mindfulness. Although it appears straightforward, this simplicity encompasses a comprehensive lifestyle. A single breath has the potential to transform a life, provided we are fully attentive to it. A single step can reveal an entirely new vista, provided we are truly cognizant of it. Thầy did not compel anyone to relinquish their belongings or adhere to a specific trajectory; he merely reminded us that we might commence precisely from our current position, utilizing exactly what we possess.

Mindfulness gradually integrated into Western society—an unforeseen element that aligned more seamlessly than anticipated. Meditation centers begin to proliferate. Mindfulness sessions have emerged in educational institutions, healthcare facilities, technology companies, and military organizations. Individuals began to perceive mindfulness not as an alien or ritualistic practice from a different culture, but as an inherent ability that we have neglected amidst the distractions of daily life.

Fifty years represents a voyage of Vietnamese Buddhism in the United States, as well as a process of transition. Mindfulness has facilitated individual self-discovery and functioned as a communal therapeutic approach. Injuries from conflict, relocation, and the disintegration of history can be ameliorated through intentional practice, attentive listening, and a compassionate disposition.

A conscious breath allows us to attain tranquility in the present while assisting in resolving the complexities of the past. During retreats for Vietnamese Americans, second and third generations have had the opportunity to listen to their parents and grandparents articulate losses that had previously remained unspoken. Mindfulness serves as a conduit between generations, linking the past and present and preventing historical traumas from perpetuating in future lineages.

However, it is not confined solely to the Vietnamese community; mindfulness has emerged as a therapeutic approach for Western society as a whole. Multiple research studies indicate that mindfulness practice diminishes stress and anxiety, enhances mental health, and may contribute to a reduction in community violence. Numerous scientific studies demonstrate that mindfulness programs at educational institutions substantially reduce instances of bullying and violence while simultaneously improving students' concentration and academic performance. If war, violence, and social disintegration are the external manifestations of an agitated, unsettled psyche, then mindfulness serves as the remedy. It directs each person inside while simultaneously instructing society on the importance of pausing, listening, and decelerating to discern their surroundings accurately.

Over the past fifty years, Vietnamese Buddhism in America has undergone numerous fluctuations. Nevertheless, it appears that the adventure has merely commenced. The journey of mindfulness lacks a definitive conclusion—merely stages, each representing a potential new commencement. After fifty years, the most significant lesson to retain may be this: We may pause, at this moment. We are capable of respiration at this moment. We can proceed with full consciousness and limitless affection.

Vietnamese Buddhism persists—not alone as a relic of history, but as a pathway for contemporary and future existence. This pathway is accessible to those who are prepared to proceed with a calm breath and an open heart.

Tâm Thường Định

Hawaii, HI on 3/10/2025

1. Trần Trọng Khiêm, born in 1821 in Xuân Lũng Village, Lâm Thao Prefecture (now part of Phú Thọ Province), is considered the first Vietnamese person to set foot in the United States, arriving in 1849 in the city of New Orleans, Louisiana. 2. In 1960, the Venerable Thích Quảng Liên completed his Master of Arts (MA) degree at Yale University in the United States. After finishing his studies, he returned to Vietnam and assumed various key positions within the Unified Buddhist Church of Vietnam, including serving as Director of the Department of Dharma Affairs and Principal of the nationwide Bodhi (Bồ Đề) School system. 3. The Most Venerable Thích Thiên Ân arrived in the United States in 1966 and taught at the University of California, Los Angeles (UCLA), helping introduce Vietnamese Buddhism and Zen studies to Western students and scholars. He also established a meditation center in Los Angeles, laying the groundwork for the growth of Vietnamese Buddhism in America. Later, the late Venerable Thich Man Giac (the poet Huyen Khong) continued his teacher’s legacy. 4. Zen Master Thich Nhat Hanh (1926–2022) was a Vietnamese monk and peace activist. Renowned for introducing mindfulness to the West, he penned over 100 books on meditation and compassion. Exiled from Vietnam during the war, he established Plum Village in France. His gentle teachings continue to inspire peace and harmony. He once taught at Princeton University and Columbia University, where he shared insights on Buddhist studies, mindfulness, and the principles of compassion. During this period, he played a key role in introducing applied Buddhism and mindfulness practice to the international community. 5. The Miracle of Mindfulness – Guides the practice of mindfulness in all daily activities, from breathing, walking, standing, lying down, and sitting to eating and working. Peace Is Every Step – Focuses on the art of walking mindfully, turning each step into a peaceful and profound journey. Anger – Although addressing ways to transform anger, this book also provides guidance on practicing mindfulness in all postures to recognize and lovingly embrace emotions. Happy Steps (Bước Tới Thảnh Thơi) – A simple, concise book focusing on mindful walking, illustrating how walking can be a deep spiritual practice for finding ease and peace. 6. The Miracle of Mindfulness by Zen Master Thich Nhat Hanh is a guide to practicing mindfulness in everyday life. Through simple yet profound lessons, he shows how to breathe, walk, stand, lie down, and sit in mindfulness to dwell in the present moment, cultivate peace, and transform suffering. The book emphasizes that every moment can become a miracle if we live with awareness and gratitude. 7. Peace in Every Step by Zen Master Thich Nhat Hanh is a book that teaches the art of walking mindfully. He guides us to walk at ease, fully aware of each footstep, so we can deeply touch the present moment and cultivate peace and happiness. Every step becomes a chance to come home to ourselves, release worries, and merge with the wondrous life of heaven and earth.