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
