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| Posted: 17 Apr 2012 02:00 AM PDT Book – Magazine Buddhism etore |
| Classic Buddhism Music, Fortunate Melody (Pure Heart – Vol 4) Posted: 17 Apr 2012 01:58 AM PDT
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| Posted: 17 Apr 2012 01:56 AM PDT |
| Posted: 17 Apr 2012 01:55 AM PDT Tibetan Buddhism (140 books)
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| Vietnam’s largest sapphire Buddha statue inaugurated Posted: 17 Apr 2012 01:46 AM PDT The biggest sapphire Buddha statue in Vietnam was inaugurated on April 8 at the Truc Lam Tay Thien Zen Monastery in Tam Dao district in the northern province of Vinh Phuc.  Thousands of local residents and Buddhists from all over the country attended the inauguration ceremony.The statue, 3.45 metres tall and weighing 31 tonnes, was made by the Hanoi Centre of Fine Arts, Ornamental Stone and Wood, in co-ordination with the Truc Lam Tay Thien Zen Monastery.It has been placed in a tower set in an area of two hundred square metres and highlights the country's sanctity, soul and art, as well as reflecting the Buddhist spirit of peace, compassion and salvation. The monastery also inaugurated another stone statue of the Avalokiesvara Buddhisattava and began construction on a forty-nine-metre high Buddha on a 1,000 metre high hill. (nhandan) |
| Posted: 17 Apr 2012 01:44 AM PDT
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| Posted: 17 Apr 2012 01:06 AM PDT by Chanh Tri MAI THO TRUYEN
One fifth of the Vietnamese population of approximately 25 million is composed of hill tribes. According to an accurate remark of a French observer at least three quarters of the popolation, or 15 million, are "lukewarm or warm Buddhists": the reason being that the "Light of Asia" apread very early in the country; from the beginning of the second century of the Christian era in fact. In what way did the Doctrine of Buddha come to Viet-Nam? How was it spread? What influence has it had on the life and thought of the people; on literature and arts? What is the Vietnamese conception of Buddhism and how is it put into practice? And what is the present situation? These are the questions we shall try to answer to. But we must first notice one thing; which is that the history of Buddhism in Viet-Nam has evolved side by side with the history of the country, so that the two are often inextricable. We hope our readers will not mind if we sometimes mention both of them together.
I. THE INTRODUCTION OF BUDDHISMOpinions differ as to the exact date of the introduction of Buddhism to Viet-Nam but it is most likely to have been in about the year 189 of Christian era. It was probably a former Taoist who had become a Buddhist, Meou-Po, a Master from You-tcheou, China, who was responsible for making known the Buddhist teaching in Viet-Nam. Before him other missionnaries, such as Mārajīvaka, Kalyānarūci and K'angseng-houei, had come from China or arrived by sea, and had stayed some time in Giao-Châu, cradle of the present Viet-Nam. It is hightly likely that they expounded the Doctrine and thus prepared the way for Meou-Po. At this time Viet-Nam was attached to Imperial China, interested only in the propagation of Confucianism. Buddhism was barely tolerated and only known in its outward form. A few unsignificant efforts were made to spread the Doctrine but out of an extremely rich Buddhist literature only a few sūtras (discourses) were known in Vhinese translations.
II. GROWTHb) Beginning.From 544 to 602 Viet-Nam enjoyed a brief period of independence, which was favourable to the expansion of Buddhism. But progress was still slight and is was not until the third period of Chinese domination from 603 to 939 that it really began to get under way. A decisive factor was the arrival of two missions. The first in 580 was led by Venerable Vinitaruci, an Indian by birth who was later recognized as the first Patriarch of the Zen sect in Viet-Nam. The second, in 820, was conducted by Venerable Vô-Ngôn-Thông, who founded another separate Zen sect. The country had 20 stupas (shrines) in which to house the precious relics, offered, as a diplomatic gift by the Cinese Emperor, as well as many temples and some 500 monks, many of whom were famous for their grreat knowledge and strict discipline. b) Pause (939-968)In 939 Ngô Quyền having expelled the last Chinese governor and defeated the Imperial army that was sent against him, declared hiself king, thus briging to an end more than a thousand years of foreign domination. But the Ngô dynasty, weakened by internecine conflicts, only held the throne for a while. It fell amid the fire and blood of the «Rebellion of the Twelve Lords», one of whom, Đinh-bộ-Lĩnh, emerged victorious from the struggle and assumed the title of Emperor. In this period the Buddhisme in VietNam had marked a pause but in China, it was submitting under a terrible persecution.
c) Prosperity (969-1009).With the coming to power of Đinh-bộ-Lĩnh, who became a protector of Buddhism, began an era of prosperity for the Doctrine, which lasted until 1009, during which the religion assumed the charater of a popular belief. At Phật-Đà monastery lived the monk Ngô-chân-Lưu, who was a refined scholar, a talented poet and moreover advanced in the Zen practice of meditation. The Emperor having heard good reports of him, invited him to expound the Dharma at court and was so satisfied with his teaching that he placed him at the head of the Sangha (Community of Buddhist monks), that he had just created. A year later the sovereign confered on Ngô-chân-Lưu the honour of making him an Imperial Councillor, with the complimentary title Khuông Việt (Servant of Việt-Nam), in order to express his appreciation of the latter's sound advice on public affairs. The Lê dynasty succeeded that of the Đinh (980-1909), and continued to favour the Sangha, and also to listening to the advice of monks like Ngô-Chân-Lưu on political as well as religious matters. It was under this dynast that, for the first time, a Vietnamese embassy was sent to China in order to bring back a complete collection of the Tripitaka (Buddhist texts). One particular fact helps to explain the privileged position of Buddhism under the Đinh and Lê. Sinse the year 187 people in Việt-Nam had been taught to read and write Chinese characters, as a result of Chinese domination. But this instruction was limited to a small elite, apart from the Buddhist monks who hoped to find in Chinese translations the essence of a Doctrine, the purely oral transmission of which seemed to them to be insufficient. Cultured men were therefore to be found in the restricted circle of monks who were respected throughout the country not only for their spiritual attainments but also for their vast learning. To the Vietnamese, as to the Chinese of the time, the scholar was highly valued as a man of letters, as well perhaps as a poet, moralist, lawyer, astrologer, doctor or palmist: from which it can easily be imagined with what veneration the monks, who in the public eyes were the repositories of the learning of the Great Masters of China, were surrounded.
d) Flourishing under the Ly (1010-1225)The last ruler of the Lê dynasty was a cruel despot. His death was the signal for a palace revolt which brought to power Lý-công-Uẩn, one of the pricipal mandarins. Pupil of Venerable Cổ Pháp and former disciple of Venerable Vạn-Hạnh, Lý-công-Uẩn ascended the throne in 1010, from which date he was known as Lý-Thái-Tổ. To the history of Vietnamese Buddhism he has left the memory of one of the greatest spiritual figures. Under his rule the progress of Buddhism was assured; the prestige of numerous Zen masters, such as Vạn-Hạnh, Đa-Bảo and Sùng Phạm, adding particular brilliance to the teaching and practice of the Dharma. Lý-Thái-Tổ died in 1028. His successors, such as Lý-Thái-Tôn (1028-1045), who was a most devout Buddhist, proved worthy of the examples of devotion that they had been set. Lý-Thái-Tôn is thought to have attained satori (insight) while under the instruction of his guru (teacher) the Venerable Thiền-Lão of the Vô-Ngôn-Thông sect. Among the most notable events marking the expansion of Buddhism during his reign, the construction on the orders of the Emperor of 95 temples, accompanied by many ceremonies and an exemption from taxes in 1031, the restoration of all images of the Buddha and another fiscal amnesty in 1036 and finally the construction of the Diên-Hựu temple, in 1049, must be mentioned. This temple was inspired by a dream, in which the Emperor saw himself led to the Lotus Palace by the Bodhisattva Avalokiteshvara, and it explains why he had it built in the unusual form of one column in the midst of an artificial lake. This historic monument, which was one of the most famous in Hanoi, where it was populary known by the name of Chùa Một Cột (the Temple of the single column), was the object of vandalism by unknown hands in 1954, shortly before French troops withdrew from the capital of the North. Fortunately it was possible to restore it with the help of plans kept in the archives of the French School of Far Eastern Studies. Lý-Thánh-Tôn, who succeeded LýThái-Tôn in 1054, was a living image of Buddhist compassion. Surrounded as he was by the magnificence of court life he nevertheless remembered the unhappy lot of the poor and the sufferings of those in prison, especially during the winter. His reign was marked by the frequent distribution of food and clothing to poor families and by the remission of many prison sentences; in which respect he emulated Asoka, the Buddhist Emperor of India of the third century B.C, noted for his social works. He died in 1072 but three years before his death, in 1069 to be precise, a significant event occurred. At that time the country was at war with the kingdom of Champa, a turbulent neighbour, whose frequent incursions into Vietnamese territory caused great alarm. The Emperor returned from an expedition against Champa with a number of prisoners of war, whom he offered as slaves to the mandarins of his court. It so happened that one of the mandarins was a Buddhist monk, who was surprised to find that, during his temporary absence, someone had made corrections to his collection of Buddhist writings. A rapid inquiry revealed that the corrections were the work of one of the slaves presented by the Emperor. When the latter heard of it he sent for the man and questioned him closely about the Dharma. The prisoner answered all the questions in such a way that everyone marvelled at his learning, and it was in fact discovered that he was the Chinese Master Thảo-Đường, who happened to be on a preaching tour outside his own country when he was captured. He was at once admitted to the Vietnamese Sangha and allowed to the expound the Dharma at the Khai-Quốc temple. He attracted many disciples and later established a new Zen sect, which still bears his name. The sovereign himself was interested in this sect and like his ancestor is thought to have attained enlightenment. Lý-Thánh-Tôn was succeeded by Lý-Nhân-Tôn (1072-1127). Confucianism, as we have seen had already been introduced by a previous monarch, and now it entered into the intellectual life of the country on the occasion of the first competitive examination instituted by Imperial Decree for selecting mandarins. But the new movement did not harm Buddhism, which continued to prosper under official patronage.Many writings of the time show the profundity of contemporary Buddhist thought, represented for example by Venerable Viên Chiếu, Ngô Ấn and Khô Đầu. Like Khuông Việt under the Đinh and the Lê, the latter filled for a while the important post of Imperial Councillor. From 1128, until the end of the Lê dynasty in 1225, three Emperors were interested in following Zen meditnation and practice. The last even became a monk himself, abdicating in favour of his daughter, who in her turn transferred her authority to her husband Trần Cảnh, the founder of the Trần dynasty. Throughout Vietnamese history Buddhism was never so flourishing as under the Lý dynasty: during eight reigns spread over a total of 215 years, the religion of Sakyamuni was the only one worshipped and honoured. This imperial support was a genuine act of devotion, inspired as much by the sublime teachings of the Buddha as by spiritual calibre of the followers of the Doctrine.
III. DECAYDuring the first seventy years of the Trần dynasty, the expansion of Buddhism slowed down, though it maintained its importance despite the advances made by Confucianism. The founder of the dynasty himself and his grandson, crowned in 1278, were held to be even more devout than the Emperors of the Lý dynasty. Vietnamese Buddhism is indebted to the former for many favours and an unreserved support and also for two treatises, one on meditation and the other on the Doctrine in general, both of which are of a high religious and literary standard. His grandson abdicated after a reign of fifteen years, in order to retire to a monastery on Mount Yên tử, where he devoted himself to the practice of Zen and the instruction of numerous disciples. In North Viet Nam he is considered the first of the three patriarchs of the Trúc Lâm (Bamboo Forest) sect. But it seemed that Buddhism had already attained the height of its ascendancy. In 1414 Viet Nam again fell under Chinese domination; this time for ten years. Under the influence of the Minh dynasty a new impetus was given to Confucianism, which produced significant developments in philosophy and literature. The influence of Taoism grew also and there was an influx of Tibetan Buddhism in its Tantric form. At the same time the Chinese governors confiscated all Buddhist books and had Buddhist temples systematically destroyed. Viet-Nam regained its indepedence in 1428 but this did not help Buddhism very much. The Emperor Thái Tổ of the later Lê dynasty instituted an examination for monks: those who failed had to return to lay life. Thirty years later repressive measures were introduced, which interfered with the monks and prohibited the construction of new temples. Buddhism retained its support among the people as a whole but it lost its original purity and degenerated into a mixture of different ideas or syncretism. Between 1528 and 1802 the struggle for power between the lords of Trịnh in the North and the lords of Nguyên in the South favoured the creation of new Zen sects, under Chinese masters, and the building of temples, as both factions wanted the support of the people, who were profoundly attached to Buddhism. The rebuilding of the temples Quỳnh Lâm and Sùng nghiêm, ordered by the lord Trịnh Giang in the North, is famous on account of the tremendous amount of work involved; 6,000 craftsmen and builders working day and night for a whole year. The lords of Nguyễn in the South showed a similar zeal. In 1601 Nguyễn Hoàng ordered the Thiên Mụ temple to be built, which is still to be seen at Huế. A pagoda of seven storeys and an exceptionally resonnant bell are the pride of this famous temple. Encouraged by Nguyễn Hoàng many Chinese monks travelled around the country, expounding the Doctrine, and they were responsible for building most of the temples in and near Huế, so that they are well remembered. The Nguyễn restored nationl unity but Buddhism became in their hands an instrument for consolidating political power. The monks were simply custodians of official temples and had to be on hand to preside at ceremonies. The essence of Buddhism was so obscured that there was a general slackness in the monasteries and people imagined that the Buddha was a sort of god, who would reward them if they gave him presents. The situation became worse still with the advent of French colonisation in the second half of the nineteenth century. For the ensuing period of eighty years or so Buddhism was actively menaced by Roman Catholicism and was subject to many repressive measures, such as control of the monks, necessity to obtain permission to built temples, restrictions on the right of the Community to accept gifts and legacies etc. Serious monks therefore prefered to live a solitaty life, which left the field open for those who indulged in «priestcraft». The latter, who naturally had only their own interests at heart, furthered the development of the syncretism already mentioned, so that Buddhism in VietNam presented the sorry sight of a religious hotch-potch, composed of mysticism, Tantrism, animism and polytheism.
IV. MODERN BUDDHISMStarting in 1920, after the manner of similar events in Nationnalist China, a new movement was launched simultaneously in the three main regions of Viet Nam: North, Centre and South. The movement aimed at a regeneration of Buddhism and even serious obstacles were not able to stop it. But it was not until 1931 that the first Association of Buddhist Studies was founded at Saigon Similar associations were founded at Huế in 1932 and Hanoi in 1934. Each association naturaly had its own programme but, composed as they were of both monks and laymen, it was their task to improve conditions in the monasteries, tighten up discipline, instruct a new generation of monks, who should be both devout and well educated and finally to ensure a wide diffusion of the Doctrine in the language of the country and not, as in the past, through the medium of Chinese characters. With such aims in view many magazines and translations from the Buddhist Canon, both Theravadin (Southern) and Mahayanist (Northern), were published. It is paradoxical that while Zen lost its influence it was Amidism that took its place, which it retains at the time of writing. This movement to revive Buddhism met with success and there was a change of opinion among the intellectuals, who were disillusioned with Western materialism. Many joined the movement and supported it not only financially but also with their help in the work of Buddhist instruction. Unfortunately the second World War just about put a stop to all these efforts but they began again in 1948 when the situation seemed a little clearer. At Hanoi the communities of monks broken up by the war were reformed and the Buddhist community was reorganized, together with the Association of laymen. A year later, thanks to the initiative of Venerable Tố Liên and Trí Hải and the strong support of the laity, an orphanage, a school, a printing press and social works to help the victims of the war raging in the countryside, were also established at Hanoi. Similar reorganization was carried out at Huế. Ruined temples in several places were rebuilt or restored; old publications reappeared and authors and translators went back to work with energy. Two year later a new Association of Buddhist Studies came into existence at Saigon, to replace the previous one that was no longer active. On May 6th., 1951, a national Buddhist Congress was held at Huế, attended by about fifty monks and laymen. Important resolutions were passed, concerning the unification of the three Associations, the reorganisation in depth of the Sangha, the standardisation of ceremonies. Buddist instrution for adults and the formation of Buddist youth movements. The Congress further ratified the support given by Venerable Tố Liên, delegate from the North, to the World Fellowship of Buddhists, which came into existence as a result of the first World Congress held at Colombo in 1950. The second World Congress, held at Tokyo in September 1952, gave to Vietnamese Buddhism, now unified, an opportunity to show its vigour. The Singhalese delegation to this Congress were taking a relic of the Buddha to Japan, aboard the French steamer «La Marseillaise», which had to stop for a day at Saigon. It was decided to accord a devout reception to this relic and under the auspices of unified Vietnamese Buddhism 50,000 people, who had assembled in less than six days, gave the capital of Vietnam an impressive view of faith, devotion and discipline such as had not been sen before. This peaceful demonstration had happy results. From the North to the South a reinvigorated Buddhism, warmly acclaimed, was able to broaden its scope and offset the effect of unorthodox sects. Since then social works, shools for monks, private schools under Buddhist auspices and youth organizations have increased and flourished. Progress was made in making known Buddhist thought and it was only the partition of the country into two zones by the Geneva Agreement that hindered still more far-reaching results.
V. INFLUENCE OF BUDDHISM ON THE LIFE AND THOUGHT OF THE VIETNAMESE.In theory there are three main religions in Vietnam: Taoism, Confucianism and Buddhism; but in fact there is only one, which is an amalgam of these three doctrines, each of which represents a particular aspect of the whole. This state of affairs makes it difficult, if not impossible, to distinguish three separate religious communities among the Vietnamese. There are perhaps some people who follow either Taoism or Buddhism but they are in a minority. The bulk of the popolation remains unprejudiced and is not interested in sectarian distinctions. A Buddhist family for example will visit Taoist temples and perform the rites belonging to the Confucian cult of ancestors. Though this confusion sometimes fosters superstitious practices and ignorance it also has its good points and exerts a tolerant influence on life and thought. Many scholars are really products of Buddhism, though they do not deny the principles of Confucianism. Even if there is no direct borrowing of ideas many Buddhist concepts such as impermanence, karma (action), causality, rebirth and earthly sufferings are found in their writings, so that there can be little doubt about their common origin. Buddhism has had a particularly strong effect on morals and behaviour. Even uneducated Vietnamese and non-Buddhists fear the results of bad actions conceiving them in the symbolism of the «Ten Hells» and this fear often makes them avoid such actions, encouraging them instead to be kind. Strengthened by the Five Precepts, or basic morality of Buddhism, it is part of the reason for the gentle manners, which came to pervade Vietnamese life, thanks firstly to the opportunity for happiness out of the ordinary inherent in Amidism. Vegeterianism is followed by the laity on specific dates and is the standard diet for monks. It has the merit of mitigating the sanguinary instinct common to all. The influece of the three religions is clear in the artistic field, where that of Buddhism is predominant. Architecture, painting and sculpture are often inspired by two of the key ideas of Buddhism, which are Purity and Compassion. The flower of the lotus is a frequent motif and the various representations of Avalokiteshvara are greatly venerated, especially by women.
VI. CONCEPTION AND PRACTICE OF BUDDHISM IN VIET NAMThough the movement for reform which started in 1920 achieved good results it is still far from reaching the goal put forward by its sponsors. The efforts of these enthusiasts succeeded to some extent in throwing light on the essence of Buddhism and ridding it of certain excrescences. Vietnamese Buddhism remains faithful to the Mahayana tradition, of which the emphasis is on Compassion, as is well known, represented by the Bodhisattva doctrine, based on the exhortation of the Buddha: «Delivered, deliver; enlightened, enlighten.» For this reason the supporters of the movement, monks and laity alike, continually try and improve their spiritual life and translate into action the truths that they have found in the texts. They now see ceremonies and moral precepts for what they are: means to attain wisdom and peace of mind, but not ends in themselves. They have a clear conception of Mahayana symbolism and understand its essence. If they subscribe without reservation to the orthodoxy extolled by the Theravadins, who have had a group in Saigon for a few years now, they also accept the later works based on it by Nagarjuna, Asvaghosa, Vasubandhu and others, as well as Amidism or the Pure Land School, which they know to be the form of meditation most easily accessible to the majority.
VII. PRESENT POSITION OF BUDDHISMUnder this chapter it is dealt with the actual situation of Buddhism in VietNam seen from the standpoint of the General Buddhist Association of Viet-Nam. This Association, as compared with other coexisting groups, is by far the most important, the best organized, the only dynamic and also the only one that is officially recognized as being fully qualified to represent the millenary Buddhism of the country. For these purposes, it would not be necessary to mention further, still it is the only organization that reflects faithfully the genuine picture of the Vietnamese Buddhism. Moreover, it should be noted that the General Buddhist Association of Viet-Nam (G.B.A) is a menber of the World Fellowship of Buddhists since the foundation of this latter in 1950 at Colombo. It has thus attended several international Buddhist conferences and is in good relation with numerous Buddhist countries in the world. Organization.- Under the GBA's authority and general direction, are grouped, on the one hand, 3 Sanghas numbering well over 3.000 monks and about 600 nuns, on the other hand, three communities of disciples which branch out their ramification as far as to remote hamlets. The figures of adherents to these three legally constituted about 1,000,000, to which it shoud be added an important number of no-associate disciples by as much as threefold. The responsibility is assigned as follows: the Sanghas are responsible for all spiritual tasks and to the lay communities comes the duty of relieving the religious from all material preoccupations. Propagation of the Dharma.- For the spiritual training of both associates and non associates, the propagation of the Dharma is organized on a large scale: weekly lectures in Saigon, periodical conferences in the provinces with movies utilization of radio – cars equipped with movies projectors, wide dissemination of magazines and vernacular pamphlets coming out of the GBA's press with a monthly rhythm of 30,000 copies. In addition, special courses are open, in Saigon and in its vicinities for commencing, to the intention of people who need a higher knowledge of the Doctrine. Activity of this kind is also assisted by the presence of numerous libraries provided with or without reading rooms. Formation of cadres.- The foregoing activities raised the problem of cadres resulting from the increasing of cadres resulting from the increasing number of monastic schools (4 in 1956, 10 in 1962) and the creation of a Preaching Corps without mentioning the sending of young monks abroad to attend perfection courses (3 at Nava Nalanda Mahavihara, 4 in Japan). In monastic schools, the educational program is mixed, there the students learn canonical texts and the official curriculum as well. Many of them are attending or already terminated their high study at the Saigon and Hue Universities. Buddhist Youth.- Lay youths, aged from 8 to 20 years, are incorporated in a Youth Movement, known under the name of Gia dinh Phat tu (Buddhist Family). Etablished in 1940, this widespreading Movement aims to give these youths a religious education, susceptible to make them, later on, fervent buddhists, practitioners, capable of sacrifices for the maintenance and expansion of their parents' religion, to become honest citizens and useful to the society. After 23 years of existence, this Movement, benevolently conducted by a 3,000 trainer Corps, numbers about 70,000 youngsters and unequally dividing into 1.000 groups from the city to the country. One fouth of these youngsters attend private, primary and secondary schools established by lay associations, and their brilliant success at different examinations began to attract the attention of the public. Social welfare.- Other efforts have been realized in the social welfare sphere, for instance the installation of sanitary units (clinics, dispensaries, maternities). Among these, the clinic at the Xa loi Pagoda, GBA's head-office, is most important, where free medical cares are distributed to over 200 poor patients daily. It is conducted by a Doctor, member of the Association of Saigon, assisted by two young monks working as nurses and five specialists physicians for particular cases. Two day-nurseries are functioning in Saigon and Dalat, where nuns gratuitously take care of the children from workers' families, without discrimination of race nor distinction of religion. Every week on Thursday, a Committee of Dames visit either a hospital or a maternity in Saigon to bring comfort and material aid to needy patients. To these social works, which are created, conducted and financed by members of lay communities, it should be added the special relief works contributed by both rich and poor to the benefit of victims of public disasters, more particularly fires which are frequent.
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This brief statement on modern Buddhism in Viet-Nam shows the enormous efforts performed by both religious and laities of a country which is practically in war since 1940, to maintain not only their faith but also to develop and give it a vitality conformable to the fundamentals of Buddhism: the Compassion. This effort is more meritorious especially as it is fulfilled with their own means only without any external aid. The social reformative tendency inspired by all activities of the General Buddhist Association is a hilarious initiative. It is quite sure that with the return of peace, more encouraging results will be obtained to the mightiest glory of Buddha.
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Budd you believe it! These 8,000 Buddha sculptures have gone on display in Zhengzhou, China 
Happy faces: Each of the Buddhas was carved from dead jujube trees and measure between 1m and 5m 
The following excerpts about the life of Buddha are taken from Geshe Kelsang Gyatso's book, 
Statues of Buddha have a very powerful, calming effect on the mind. Simply by staring at a statue our mind will become blessed and gradually become more subtle, until we experience a deep sense of peace. In Joyful Path of Good Fortune,