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# “Nền kinh tế cần bước ngoặt đột phá”
![ author](http://vietq.vn/templates/themes/images/icontacgia.png)
**06:34 15/08/2013**
“Nếu nhìn lại 5 năm qua, từ 2008 đến nay, kinh tế đang bước chậm lại, thậm chí có những mặt thụt lùi, khoảng cách so với thế giới và khu vực ngày càng tăng. Khó khăn này không những chi phối kế hoạch năm 2013 mà còn ảnh hưởng đến thực hiện kế hoạch 5 năm”, ông Cao Sỹ Kiêm, Chủ tịch Hiệp hội Doanh nghiệp vừa và nhỏ, nhìn nhận.
*Đánh giá việc điều hành nền kinh tế của Chính phủ theo các Nghị quyết của Đảng, của Quốc hội, theo ông, đã đạt yêu cầu chưa?*
Tôi cho rằng, khi nhìn vào sự chuyển động theo hướng tích cực hơn của nền kinh tế, thì có thể thấy sự nỗ lực của Chính phủ, các bộ, ngành trong điều hành phát triển kinh tế - xã hội. Chính phủ, các bộ, ngành đã bám sát Nghị quyết của Trung ương Đảng và Nghị quyết của Quốc hội điều hành kinh tế vĩ mô theo hướng ổn định, bền vững và hiệu quả.
Tuy nhiên, để phấn đấu đạt mục tiêu kinh tế - xã hội đã được đề ra cho năm 2013, là rất khó khăn. Tình hình sức khỏe
[doanh nghiệp](http://vietq.vn/doanh-nghiep-sub18/) chưa cải thiện nhiều, tổng cầu vẫn chưa dừng được xu hướng giảm, sức mua giảm, đời sống giảm, nguồn thu ngân sách giảm, đầu tư toàn xã hội giảm, tín dụng tăng thấp, sản xuất công nghiệp và nông nghiệp thấp hơn cùng kỳ năm trước... Đây là những vấn đề đáng báo động của nền kinh tế.
Nếu nhìn lại 5 năm, từ năm 2008 đến nay, tốc độ phát triển kinh tế của nước ta đang bị chậm lại, thậm chí có những mặt thụt lùi. Những vấn đề đáng báo động đó không chỉ tác động trực tiếp đến việc thực hiện nhiệm vụ kinh tế - xã hội năm 2013 mà sẽ còn tác động cả trong năm 2014, 2015 và chắc chắn sẽ ảnh hưởng đến việc thực hiện mục tiêu kế hoạch 5 năm 2011- 2015.
| |![]()
|Ông Cao Sỹ Kiêm, Chủ tịch Hiệp hội doanh nghiệp vừa và nhỏ.|*Nhưng Chính phủ cũng đã tỏ ra rất tích cực đề ra các giải pháp cũng như thúc đẩy việc thực thi các giải pháp để làm ấm lại nền kinh tế?*
Đúng là như vậy. Nhưng điều mà tôi nhiều băn khoăn là hầu hết những giải pháp đó nặng về giải pháp tình thế và còn có biểu hiện chạy theo giải quyết những vấn đề nóng, bức xúc, trong khi, những hạn chế của nền kinh tế đã tích tụ từ lâu và kéo dài.
Nền kinh tế đang cần các bước ngoặt đột phá để giải quyết những vấn đề trung hạn, dài hạn, những vấn đề cốt lõi của nền kinh tế. Chẳng hạn như mô hình tăng trưởng, cơ cấu kinh tế, thể chế kinh tế cần phải được “tái cơ cấu” ra sao nhưng tất cả những vấn đề này chưa được quan tâm đúng mức, chưa đủ liều lượng.
Điển hình nhất là việc triển khai thực hiện Đề án tổng thể về tái cơ cấu nền kinh tế gắn với chuyển đổi mô hình tăng trưởng, hầu như không có bước đi nào rõ ràng. Đây cũng là một trong những yếu tố làm giảm lòng tin của cộng đồng doanh nghiệp và người dân đối với hành động của các cơ quan chức năng trong quản lý kinh tế vĩ mô. Hệ quả của sự suy giảm niềm tin đã ít nhiều làm nền kinh tế thiếu đi động lực để phát triển.
*Có vẻ như tình hình rất đáng để bi quan, thưa ông?*
Theo quan điểm của tôi thì cũng không nên quá bi quan. Tuy những khó khăn là có thật, nhưng tôi tin rằng nếu Chính phủ làm rất mạnh, làm rốt ráo với quyết tâm cao thì các chính sách cũng như giải pháp đề ra nhằm tạo chuyển biến cho tình hình kinh tế xã hội sẽ đi vào cuộc sống.
Theo chủ trương, định hướng đã được đề ra thì năm nay sẽ triển khai thực hiện một số việc: giải quyết tồn kho, nợ xấu, bất động sản cũng như giải quyết bước đầu của những chính sách mang tính dài hạn như sắp xếp lại ngân hàng, sắp xếp lại doanh nghiệp, tập đoàn và giải quyết được vấn đề thất thu thuế, giải quyết được vấn đề chính sách thuế...
Nếu làm những công việc này tốt được thì sẽ tạo được động lực mới, tạo được yếu tố mới, những khó khăn dần dần được khắc phục và hy vọng cuối năm nay sẽ có những chuyển biến.
Cũng có một điều cần chia sẻ với Chính phủ là kết quả cũng chưa thể nhanh lên được vì những khiếm khuyết của chúng ta dồn từ rất nhiều năm trở lại đây. Giải quyết được những khó khăn này không phải ngày một ngày hai mà phải giải quyết đồng bộ, có chính sách cho ngắn hạn, trung hạn, hay dài hạn và cần phải có thời gian. Vì thế, chúng ta cũng cần chờ đợi trong hy vọng.
Mặt khác, nếu nhìn nhận một cách công bằng thì những việc Chính phủ, các bộ, ngành đã làm được trong thời gian qua cũng đáng được ghi nhận. Dù vậy, Chính phủ cần cụ thể hóa những địa chỉ, những lộ trình một cách rõ ràng để giải quyết các vấn đề ách tắc của nền kinh tế, cả trong trước mắt và lâu dài.
Vì thế, tôi vẫn luôn trông chờ vào sự chuyển biến nhiều hơn nữa trong cách thức điều hành của Chính phủ trong thời gian tới.
*Việc Quốc hội tiến hành lấy phiếu tín nhiệm hồi tháng 5 vừa qua, và tới đây, là lấy phiếu tín nhiệm trong Đảng, theo ông, có khơi dậy được niềm tin đối với tình hình kinh tế - xã hội?*
Lần đầu tiên, tại Kỳ họp thứ 5, diễn ra trong tháng 5 và tháng 6 vừa qua, Quốc hội thực hiện công việc lấy phiếu tín nhiệm đối với các chức danh do Quốc hội bầu hoặc phê chuẩn, tôi tin rằng, cử tri sẽ hài lòng với các đại biểu của mình và hài lòng với Quốc hội về kết quả lấy phiếu tín nhiệm này.
Cùng với việc cuối năm nay chúng ta lại tiến hành lấy phiếu tín nhiệm trong Đảng, chắc chắn sẽ tạo nên một sinh khí mới, niềm tin mới cho cử tri, cho doanh nghiệp về quá trình thực hiện nhiệm vụ năm 2013 và những năm tiếp theo.
*Theo VnEconomy* **Từ khóa:** [Kinh tế](http://vietq.vn/Kinh-tế-tag/), [đột phá](http://vietq.vn/đột-phá-tag/), [thế giới](http://vietq.vn/thế-giới-tag/), [ảnh hưởng...](http://vietq.vn/ảnh-hưởng...-tag/)
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CHAPTER XVII
THE DEVELOPMENT OF THE BUDDHIST
MOVEMENT IN THE EARLY DECADES OF
THE 20TH CENTURY
After the first phase of colonial exploitation during the late 19th and early 20th
centuries, Vietnam’s socio-economic features took on a new shape.
Social production began to exhibit a capitalist character. Urban
settlements grew and with them appeared the first strata of the national
bourgeoisie, the proletariat, and the urban petty-bourgeoisie. In terms
of lifestyle, behaviors, and interpersonal attitudes, these new classes
differed from previous generations. The influence of imported French,
Japanese, and Chinese cultures as well as the social impact of the Dong
Du movement, the Duy Tan movement, and the Dong Kinh Nghia Thuc opened
horizons for the members of these new classes. Transformations in elite
thinking trickled down to peasants, craftsmen, and commoners, resulting
in a more generalized rejection of antiquated concepts and beliefs. The
new generations demanded changes not only in their material and
political life but in their spiritual existence as well.
While Buddhism was originally a
product of ancient India, it continually changed in response to novel
temporal and geographic circumstances. At the turn of the century,
Vietnamese Buddhism was different in many respects from the Buddhism
introduced into Vietnam during the early Common Era. But despite the
changes which Buddhism had undergone, the doctrine was still considered
backward by many people of the early 20th
century. This perception provoked a range of opinions among concerned
Buddhist monks. According to lay Buddhist Khanh Van: "Some people
pretend to be Buddhist monks. Although they claim to be devoted to the
cult of Buddha, they believe in superstitions, practice witchcraft, use
amulets and secret drugs, and chant incantations to cure diseases. In
reality they are capitalizing on the blind beliefs of the ignorant
masses in order to enrich themselves. What good can these devil-monks do
for Buddhism? They will end up the laughing stock of the population."
Lay Buddhist Thanh Quang expressed a similar concern: "It is painful for
our country when there are monks who profess themselves to be
wholeheartedly devoted to the cult of Buddha but pay no attention to
learning their prayer books. They conduct religious services for the
people in exchange for fat rewards. While they wear Buddhist robes, they
behave like common people."
Changes in Vietnamese Buddhism
are also evidenced by the proliferation of splinter groups or syncretist
sects which split from Buddhist orthodoxy and mingled Buddhist beliefs
with ideas from other creeds. This phenomenon was most pronounced in
South Vietnam where groups such as the Phat Duong sect, the Minh Su
sect, and the Phat Thay sect sprouted and grew in the late 19th and early 20th
century. The Cao Dai religion, combining elements of Buddhism,
Confucianism, and Catholicism emerged several decades later around
1925-26. These new religious sects obviously posed a challenge and at
some points even threatened to replace orthodox Buddhism.
Many Buddhists converted to the above-mentioned sects
(the Cao Dai most dramatically) or embraced Catholicism or agnosticism.
Unless Buddhism could find a way to adapt to its new circumstances, it
risked losing its mass following. As national aspirations changed, the
demands for a renovation became more pressing. If these new social
currents were not taken into consideration, it would be impossible for
Buddhism to participate in the popular movement, whose momentum was
growing exponentially at that time. On the other hand, factors external
to Vietnam’s domestic situation also had transformative effects. In the
1920s, the impact of agitation for the reinvigoration of Buddhism in
China and Japan began to be felt throughout Asia and Europe. Chinese
slogans such as "Revolutionize religious doctrine, revolutionize
religious systems, revolutionize the church," religious books and
magazines such as Hai Trieu Am, and activist monks such as the
Chinese bonze superior Thai Hu became influential among Vietnamese
Buddhists. New foreign currents provided Vietnamese Buddhists with
encouragement, fresh knowledge, new interpretations of Buddhist texts,
and opportunities to reevaluate their own force and vitality. From this
clearer perspective, Vietnamese Buddhists could attempt to forge a new
determination of unity and purpose and thus repopularize their creed as a
newly invigorated and open movement.
This renovation was not led by traditional monks or
sinicized scholars, but by devoted Buddhist doctors, teachers, and
social activists. They traveled throughout the country and beyond to
Europe. They spoke Chinese and French. The more ambitious supported
renovation "in order to modernize the people’s knowledge and logic,
because although superstition had been eradicated, science was not
powerful enough to ensure the welfare and happiness of mankind. There
must be a firm morality to enhance and secure an ethic for humanity."
Some Buddhist intellectuals
from this period claimed that Buddhism is a science. For example in
1936, Le Khanh Hoa asserted that "Buddhist law does not transcend
science and science does not transcend Buddhist law." However the
accuracy of this claim is suspect. Buddhist reformers of the early 20th
century in general supported bourgeois democratic tendencies,
understood the important role of experimental science, and appreciated
the value of freedom and human rights. These positions provided a basis
for a reevaluation of old ideas and an attempt to reform society by
harmonizing the old with the new.
The movement in support of renovation did not rely on
the antiquated Chinese language whose characters had previously been
printed on wood blocks and stored in temples but instead used ‘quoc
ngu’, the intimate national language which enjoyed the advantage of
being easy to read, easy to learn, and easy to print in newspapers and
magazines. Buddhist reformers of this era did not simply present their
ideas as religious propaganda, but as hypotheses to be debated and
reexamined for accuracy and contradictions. While addressing doctrinal
questions, these intellectuals also considered broader issues concerning
the proper relationship between Buddhism and society, nation, and
science. Due to the widening horizons of these Buddhist intellectuals,
Buddhism developed the potential to develop in a variety of new
directions.
Whereas previously, Buddhist centers had been
typically established in scenic or mountainous areas (such as the Truc
Lam sect in Yen Tu mountain) new centres began to spring up in large
cities such as Saigon and Hanoi. Such new centers were composed of large
pagodas, modern monastic schools, and printing facilities for the
dissemination of books, magazines, and newspapers. Due to the urban
location of these new Buddhist centers, the new movements could effect
more people and facilitate communication more easily.
The origins of this movement
are to be found in and around Saigon, the earliest and most profoundly
exploited area of French Indo-China. Since the end of the 19th
century, French and ‘quoc ngu’ publications with a distinctly bourgeois
point of view had been steadily coming out of Saigon. As a result,
relative intellectual freedom and sensitivity to modern global currents
was heightened in Saigon. This atmosphere naturally fuelled the
Saigonese attempts at religious reformation.
The Buddhist movement of this period was alternately
referred to as a "resurrection", "renaissance", and a "restructuring."
However as these terms suggest the revitalization of a dying doctrine,
they are perhaps misleading. Buddhism at that time was still rather
strong, it simply needed to be formally redirected away from some of its
more glaring shortcomings These shortcomings included questions of
form, content, doctrine and ritual as well as monastic issues. The
movement’s central thrust therefore should be understood as a deep and
comprehensive reform rather than as revitalization.
In 1920, Buddhist monks and their followers set up
the Luc Hoa association in Southern Vietnam. The association’s aim was
to foster unity and cooperation both among Vietnamese and non-Vietnamese
Buddhists in order to enhance the processes of worship and study. The
association was particularly interested in forging links with Buddhist
groups in northern neighboring countries. Two monks, Khanh Hoa and Thien
Chieu, spearheaded the association’s ideological organization projects.
Khanh Hoa visited nearly all major pagodas in Cochinchina where be
presented idea of renewal to the Buddhist circles there. Thien Chieu,
accompanied by several colleagues, traveled around Annam and Tonkin
spreading the association’s new Buddhist vision and persuading sympatric
listeners to support the cause. Moreover, each monk oversaw the
publication of reformist Buddhist magazines such as Phap Am by Khanh Hoa and Phat Hoa Tan Thanh Nien
by Thien Chieu. The magazines were the first two Buddhist periodicals
written exclusively in ‘quoc ngu’ in our country’s history. Both circled
rapidly among young Buddhists. At the same time Dong Thap Thoi Bao
(the French Indochina Times), a political organ of the French State
published out of Saigon, began printing articles on Buddhism. For
example an article from the paper entitled "A Summary history of
Buddhism," presented the origin, history and content of the Buddhist
doctrine. The style of writing in this article differed profoundly from
that found in the former ‘Ngu Luc’, reflecting a new spirit. Finding
such articles harmless, the French did not censure them.
The urgent and passionate writing published in the
periodicals of Thien Chieu and Khanh Hoa and the direct appeal made for
the "reorganization of Buddhism" made by articles in Dong Thap Thoi Bao
aroused much excitement within Buddhist circles at the time. The call
for reorganization was far-reaching, comprising changes in method of
perception, means of explanation and mode of worship. It also demanded
that Buddhism take an active role in social life, a demand which was
gradually met during this period.
During 1925 and 1926, young Buddhist monks attended en masse
patriotic speeches given by Nguyen An Ninh and Phan Chau Trinh at
Landaroste in Saigon or at the Tonkin friendship society. When Bui Quang
Chieu returned from France, Buddhist monks were among those who
gathered to welcome him. Likewise monks from throughout the country
participated in the movement to demand amnesty for Phan Boi Chau, and in
the highly politicized funeral of Phan Chau Trinh.
While the participation of Buddhist monks in social
activities was a new and forceful development, it had yet to be
sanctioned by Buddhist doctrine. When politicized monks were asked by
French authorities what had provoked them to political action, they
found themselves at a loss for a coherent answer. This doctrinal
shortcoming however was soon addressed by Thien Chieu in an article
published in the Saigon Press. In response to the question "Why are
monks participating in politics?", Thien Chieu responded, "It is the
compassion and the benevolence preached by Buddha (and none other) that
incites Buddhists to involve themselves in patriot deeds."
In 1929, Thien Chieu continued his agitation for Buddhist reform by publishing Phat Hoc Tong Yeu (A General Summary of Buddhism). The work included new translations of Sutras and Abhidharmas, articles introducing Hai Trieu Am
from the Chinese Association of Buddhist studies, and some essays by
Thien Chieu himself. The monk introduced many novel ideas and took a
strong critical stance. This tone can be sensed already on the first
page:
"Those who are simple slaves to convention rely not
on their own power, but on the power of others. Those who think that
success and failure, happiness and sadness are not created by themselves
but determined by some divine force will never fully grasp Buddhist
theory. They will become wicked, hurt the faith and contribute to its
downfall. Alas."
Between 1929 and 1932, the book was hotly debated in such newspapers as the Dong Thap Thoi Bao, Trung Lap (The Middle Path), Than Chung (Sacred Bell) and Duoc Nha Nam (Southern Torch). It would be argued that the writings of such vanguard monks, including Thien Chieu’s Phat Hoc Tong Yeu,
constituted the ideological prelude for the emergence of large, active
and permanent Buddhist organizations in Vietnamese society Conditions
specific to the 1930’s resulted in the formation of Buddhist study
groups, first in the South and eventually in the Center and North.
Between 1930 and 1933, four associations of Buddhist research were set
up in the South. In 1931 the Hoi Nam Ky Nghien Cuu Phat Hoc,
headed by eight influential Buddhist dignitaries including Khanh Hoa,
Hue Quang and and Tri Thien, was established at Saigon’s Linh Son
pagoda.
Tran Nguyen Chan also played a leadership role. Along with publishing the magazine Tu Bi Am,
the association also consecrated amulets at various localities and sent
envoys to collect texts of the Tripikata from China. In 1931, Bonze Hue
Dang set up the Association of Ch’an Sects at Thien Thai pagoda in Ba
Ria. To publicize its doctrine, the association published the magazine Bat Nha Am.
In 1933, Buddhist monks from Long Hoa pagoda (Tra Vinh province), Thien
Phuoc pagoda (Tra On province) and Vien Giac pagoda (Ben Tre province)
joined forces to set up a boarding school for the study of Buddhism and
the training of Buddhists. In 1934 the Luong Xuyen association of
Buddhist study was founded in Tra Vinh province to preserve classical
Buddhist texts, spread the faith and train the clergy. In 1935, this
group opened a school for Buddhist study and published the magazine Duy Tam Phat Hoc.
In 1932, the Association for Buddhist Study in Annam
was set up at Tu Quang pagoda. The Assocation was headed by Bonze Giac
Tien and the ascetic Tam Minh - Le Dinh Tham. In 1933 the association
began publishing Vien Am. It also founded groups committed
to Buddhist ethical instruction such as "Popular Buddhist Families"
whose task was to guide the literary, moral, and physical education of
adolescents. The society also opened a Buddhist secondary school to
train monks and nuns. Afterwards, it opened a Buddhist school at Bao
Quoc Pagoda, later transferred to Tung Lam Tu monastery in the Kim Son
region. Bonze Thich Tri Do served as the head master. In 1934, the
General Buddhism Association of Northern Vietnam was set up at the Quan
Su pagoda in Hanoi. In 1935, the Association published the magazine Duoc Tue (Torch of Enlightenment). Moreover, there still existed in Northern Vietnam other magazines such as Bo De Tan Thanh and Tieng Chuong Som
jointly written and edited by a number of Buddhists. The General
Buddhist Association opened a school for monks at Quan Su pagoda and one
for nuns at the Bo De pagoda.
Among the monks who contributed to the foundation of
schools, Vinh Nghiem, Thich Thanh Hanh, Tue Tang, Mat Ung, Duc Nhuan, To
Lien, and Tri Hai deserve special mention. Buddhist laymen such as
Nguyen Nang Quoc, Thieu Chuu, Bui Ky, Duong Ba Trac, Tran Trong Kim,
Tran Van Giap, Phan Ke Binh, Nguyen Can Mong, Nguyen Trong Thuat, Le
Toai, and Bui Thien Co also played important roles.
The establishment of associations and the publication
of periodicals, the collection and preservation of Buddhist texts and
the opening of religious schools contributed to an unprecedented degree
of Buddhist development in all three regions of Vietnam. Membership in
the branches of provincial Buddhist associations mushroomed. In 1935,
only one year after its foundation, the Buddhist Association of Northern
Vietnam boasted a membership of around 2000 monks and nuns and over
10,000 laymen. The group was led by a board of elected monks and nuns
and led by Bonze Vinh Nghiem. In 1937, the Buddhist Association of
Central Vietnam enjoyed a membership of 3000. Members typically had a
broad range of knowledge both about Buddhist history and thought and
about the contemporary social situation. As Buddhists became more
interested in socio-political problems, many of them began to reconsider
a number of theoretical questions concerning Buddhism’s relationship
with the real world. Although the French prevented the formation of a
nation wide Buddhist association, the different regional Buddhist groups
gradually developed relations with each other, cooperated, and shared
information.
Nevertheless, the movement evolved in fits and starts
and often lacked a definitive direction. When the movement was still at
a nascent stage, it was driven primarily by Buddhist concerns, but as
it developed into a large social movement, its momentum and focus were
conditioned by a variety of social factors and ideological currents both
from within and outside Buddhism.
French influence was, of course, preeminent. The
French hoped to redirect the movement to serve their own interests. In
South Vietnam, the French Governor ordered the collaborator, Tran Nguyen
Chan, to found and chair the Association for the Study of Buddhism.
While Chan was to supervise the group’s daily activities, the Governor’s
office laid down the over-arching policy it was to follow. In Northern
Vietnam, a branch of the association was opened, led by the retired
Vietnamese Governor Nguyen Nang Quoc and under the supervision of the
French resident superior (the provincial governor Hoang Trong Phu). A
similar hierarchical pattern was imposed on the organization’s central
regional branch.
French influence in Buddhist associations was
eventually challenged by the Vietnamese revolutionary movement.
Beginning in 1925, the Vietnam Revolutionary Youth League, a forerunner
of the Communist party, introduced revolutionary methods into Vietnam
which attracted patriotic youth. The formation of the Indochinese
communist party and the eruption of the Nghe Tinh Soviet movement in
1930-31 stirred public opinion. During the 1936-39 Democratic Front
period, and the 1941-45 period of Viet Minh-led struggle, the grip of
French colonialists and Japanese fascists loosened and was replaced by
the power of a patriotic spirit of independence, freedom and national
salvation. As members of the Vietnamese nation, Buddhists came to love
the Communist party and follow its leadership. As a result, Buddhist
leaders fell under the influence of the communist movement. Moreover,
incisive arguments made by communists, such as Hai Trieu, during the
public debates on Buddhist questions enhanced their reputation in the
eyes of the Buddhist devotees.
Furthermore, we must mention the purely religious
motives of many Buddhist monks and lay people. Many were simply
motivated by a desire to save the world from its suffering through their
own benevolence and compassion, in accord with the narrow strictures of
Buddhist law. They focused their energies on reforming only what they
considered the most backward aspects of Vietnamese society. Wishing to
maintain a separation between religion and politics, they kept their
distance both from the French administration and from the new
revolutionary movement. Many members of the new Buddhist organizations
were attracted by such a position.
The three forces mentioned above (French,
Revolutionary, and Religious) competed for support among the Buddhist
masses. As a result, although the Buddhist movement retained the
potential to develop in a variety of different directions, it often
lacked coherency or durability. While some periodicals such as Phat Hoa Tan Thanh Nien, Tien Hoa, and Phap Am
exhibited progressive and patriotic tendencies, others vacillated
between a French and a more classically Buddhist line. Some individuals
became revolutionary pioneers like Nguyen An Ninh and Thien Chieu, while
others, although supporting Buddhism and hating the French, dared not
take action. Still other groups poured their energies into elaborate
religious rituals and attempted to escape from what they saw as a
painful reality. Due to their rapid proliferation and divergent views,
relations between different Buddhist circles were fraught with doubts,
conflicts and contradictions (the notorious feud between the Luong Xuyen
association for Buddhist Study and the South Vietnamese association for
Buddhist Study is a prime example). French repression also contributed
to disarray among Buddhist groups. The French for instance crushed the
Buddhist Mutual Aid Society of Tam Bao pagoda after finding a workshop
for manufacturing grenades at their headquarters. Finally, simple
exhaustion and defeatism led to the downfall of other groups such as the
Luong Xuyen association of Buddhist Study.
The above-mentioned divisions became more acute as
the prospects for national independence improved, and Buddhists were
forced to take sides in an ever more politicized atmosphere. During the
August Revolution, Buddhist devotees were suddenly forced to choose
between liberated or French-controlled areas. A new period in the
history of Vietnamese Buddhism was ushered in as those in the French or
revolutionary camps began following divergent lines of development.
The Buddhist doctrine encompasses both ideological
tenets and rituals. Buddhist rites are connected to ceremonies and ways
to express respect and veneration for a Buddha. Buddhist ideology is
concerned primarily with perceptions that serve as a basis for belief.
In recent reformations and the promotion of Buddhism, believers have
primarily concerned themselves with the latter, changing their practices
little. Over the current century, there has been heated debate in the
press about the proper way of thinking and reasoning for Buddhists, the
first public debate in the history of Vietnamese Buddhism and the first
time Vietnamese Buddhists had to confront such fundamental issues. The
debate has drawn many participants, Buddhist and non-Buddhist alike, who
have closely scrutinized their values and their perceptions.
One such fundamental problem concerns moral actions.
Traditional Buddhism points out that, for a man’s release from pain and
suffering in this world, he must be "compassionate and benevolent;" and
he must not "kill any animals." Tri Do Luan, in an essay on
virtue and generosity, maintains that the Buddhist clergy is to save
living beings from pain and suffering. In order to bring about
benevolence, the Buddhist scriptures contain five commandments and 12
provisions. But those who practice these must swallow a bitter pill to
endure all indignities, and withstand sacrifices and hardships in order
to convert other people through their example of righteousness and
generosity. Hence, the Buddhist clergy still holds to the concepts of
"compassion and endurance" and considers them to be the domain of
Gautama Buddha.
The Buddhist scripture also exhorts man to abide by
its "five commandments" (one shall not murder, steal, lust, lie, or
drink in excess). The "murder prohibition" has a broad meaning: a
Buddhist should not kill animals and it is strictly forbidden to murder
men. However, the concepts of ‘compassion" and "no murder" should have
been ignored in the face of criminal actions of the French during their
rule over Vietnam. These Buddhist doctrines effectively lulled some
people to sleep and prevented them from rising up to kill the enemy for
the sake of national salvation. This was irresponsive to aspirations to
save the country and to the majority of the Buddhist masses.
However, during the period of French control of
Vietnam, Bonze Thien Chieu put the question another way m order to get
followers involved in the struggle against the French to save their
fatherland. He wrote these pair of verses on a two-sided banner which he
placed at the main gate of Unh Son Pagoda, where he had been the
teacher of religious affairs:
Buddhist Teachings enter the world seeking no pessimism
Compassion is meant to ignore Ahimsha but for human salvation.
One can interpret these verses to mean true Buddhists
should be involved in the cause of national salvation and that they
should kill their aggressors in order to save the people. These
iconoclastic verses caused a stir of public opinion not only because
they were written on banners stretching across the streets of Saigon,
but also because they expressed such an untraditional conception.
In order to counter Thien Chieu’s verses, the
pro-French Buddhist Nguyen Nang Quoc affirmed that "a Buddhist should
save mankind from misfortune and unhappiness, [but should] never be
involved in political matters," essentially denying Buddhism a place as a
worldly religion. In a speech he made on the occasion of Vinh Nghiem’s
appointment as the "leader of Buddhism" in 1936 in Hanoi, Mr. Quoc said:
Religion has never interfered in our country’s
political affairs, although it has exerted a rather great spiritual
influence on the people, their customs and living situations. In order
to maintain a steady position for religion, especially at this time of
transition where there is much conflict between old and new and there is
no standard yet for moral life, religion must play the role it has in
being an excellent remedy to save mankind from misfortune and
unhappiness.
Many other Buddhists, in the general press and
Buddhist magazines, opposed Bonze Thien Chieu’s interpretation of
Buddhist compassion and the desire to save the world. The majority of
the clergy at the time followed the traditional line because they could
not think otherwise, as it had always been the gist of Buddhism.
Nevertheless, from Bonze Thien Chieu’s way of thinking, Buddhists
pondered deeply whether it was right for them to cling to a literal
interpretation of Buddha’s teachings. Surely there are things that ought
to be done differently from the Buddhist Bible. And Buddhists should
get themselves involved in political matters without the least
uneasiness or anxiety.
A second important question that has been faced by
Vietnamese Buddhists is whether Buddhism is theistic or atheistic. Does
Buddhism consider God to be the sole creator of all of nature? In former
times, this question was not properly dealt with; it was only put
forward when one wished to ponder Buddha’s whereabouts. The different
answers to this question throughout history have given rise to the
foundation of different Buddhist sects.
The Ch’an sects (Thien in Vietnamese, Dhyana in
Sanskrit, Zen in Japanese) hold that Buddha is in the mind and heart of
Buddhists. The Pure Land (Sukhavati/Chingtu/Jodo) and Tantric (Vajrayana
or Mantrayana) sects purport that Buddha lives in the West, in the Pure
Land of Nirvana, implying that the Buddha Gautama is a deity having the
power of deciding the destiny of man. However, during the 1930s the
theistic nature of these beliefs did not match with reality.
Answers should have been given based on scientific
advances and achievements made in Buddhist research. Thus, the question
of whether Buddhism is theistic or atheistic remains to be answered. An
answer to this question should be direct, define the limits to man’s
knowledge and capacity, explain how man can master his own destiny, and
should consider what man, or more concretely, the people, can do to
transform their country’s situation.
Buddhism’s theological status has been of paramount
concern. Many papers, magazines, and works were devoted to just this
subject through the 1930s. There were clear and definite points of view,
with little or few conflicting ideas exchanged between various Buddhist
sects. On one side stood those who argued Buddhism was atheistic. Their
leading proponents, along with Thien Chieu, were Le Dinh Tham, An
Giang, Le Khanh Hoa, Nguyen An Ninh, Thich Don Hau, Truong To, and
Nguyen Trong Thuat. On the other side of the issue stood the following
leaders: the author of Tu Bi Am (The Voice of Compassion); Khue Lac Tu, the editor of a magazine titled For Christ Sake; and the writer of the Thuong De Luan ("A Dissertation about God").
Members of the first group based their opinions first
and foremost on the Buddhist theory of causality: anything that happens
is the result of what preceded it and the cause of what follows it,
making all things seem without a beginning or an end. What is called
"God" is only the result of what preceded it. Thus, there is no
beginning and thereby nothing is sacred. In addition, members of this
group believe that a theory should be a reasoned supposition put forward
to explain facts with proof and evidence which can be analyzed and
tested. According to them, the theory put forward by advocates of theism
has "neither proof nor evidence," and thus their reasoned supposition
proves to be unconfirmed and "can in no way be tested." What they
believe in is a fabrication by means of which they capitalize on the
credulity of the people.
Proponents of atheism also
argue that their opponent’s position is full of contradictions. For
instance, they question how Buddhist teachings on compassion and
benevolence can be God-given when the world is full of human suffering
and misfortune. Moreover, atheists criticize theists for the
contradiction inherent in the religious opposition each founder of a
sect establishes in relation to the other sects. As Bonze Thien Chieu
put it: "The Heaven of Catholicism hates the Heaven of Protestantism.
The God of Islam would like to kill the God of Brahminism. Even the new
God in Southern Vietnam [referring to the Cao Dai religion] is to be
split into two. The latter God denounces the former God as not genuine.
People would see this as a tragic comedy, making them laugh and putting
tears in their eyes."1
As a result of this reasoning,
they have come to the conclusion: There is no God at all. Buddhism has
no God. Buddhism is an atheistic religion. Bonze Thien Chieu arrived at a
clear-cut conclusion: "No! Buddhism does not believe in
[God-determined] rewards and punishments. There is no Creator of the
Universe. There is no cult of whatever deity and no belief in whatever
Buddha, besides our trust in our own will."2
Le Dinh Tham argued: "It would be an error to regard Buddha as the Indra of Brahminism. That should be rejected as unfounded."3
Nguyen An Ninh affirmed that the particular trait of Buddhism is not to
say anything about heaven. "Born 2500 years ago, right after Brahminism
came into being, a religion which professes fabulous theories on heaven
and the universe, Buddhism had the unique trait of never mentioning
heaven"4
For people who lived in the 1930s, making a
theoretical argument that Buddhism is an atheistic religion was rather
strange, though the arguments sounded logical and compelling. On the one
hand, the atheist’s theoretical point inspired Buddhists and
non-Buddhists alike to have greater cause to understand the Buddhist
religion. On the other hand, it created anger and frustration in the
minds of conservative Buddhists. These people were disconcerted for they
had little reason with which to refute atheism. More importantly,
pro-atheistic arguments offended believers in other religions such as
Cao Daism and Catholicism.
Some theists who had no argument to refute the opposition resorted to the old allegations such as those found in Thuong De Luan
by Khue Lac Tu, who was a famous writer of the Cao Daist religion. He
wrote: "God is a pure and genuine spirit who exists in the chaotic and
misty times of the beginnings of the universe. God was neither born nor
died because he is the Supreme Being, the Creator and Ruler of the
Universe: that is why He is not subject to the laws of birth and death."
The Catholic priest J. M. Thich
responded in kind: "The great error of this theory [referring to the
atheist’s argument] is that it speaks only of living creatures but not
of the Creator of the universe… When negating the existence of the
Creator, there would be no other way than to deal with living creatures
and their vicious cycles… if people knew about the significance of
Christ’s coming into the world, these mistaken beliefs would not be
held."5
There also were thoughtless
charges and groundless abuses made by some such as Khue Lac Tu’s attack
on Bonze Thien Chieu or the consideration by Catholic ideologues that
the negation of the Creator would destroy the very base of morals and
ethics. It should be recognized that the viewpoint of negating the
existence of God and considering Buddhism to be an atheistic religion
was not yet made clear to Buddhist believers and did not yet win their
sympathy and approval. This inability was expressed differently by
different persons. Bonze Thien Chieu held the opinion that atheism was
also a religion although the two had been originally contradictory to
each other. This led him to the assessment that Buddhism was an
atheistic religion. Bonze Thien Chieu explained, "If we call Buddhism a
religion, it remains forever an atheistic religion"6. He also affirmed, "Buddhism as I call it is but an atheist religion which differs entirely from theistic religions"7
Some other theorists tied.
Buddhism to an atheistic metaphysics. Truong To explained the origins of
the universe by saying it was not created by God but by the "four
elements," namely earth, water, fire and wind8.
This was a primitive materialist concept originally from ancient India
which was not helpful to human understanding of human perceptions.
Still, Le Khanh Hoa resorted to an esoteric explanation made by Manjusri
in his time: "Ambition gives rise to chimera which gives rise to the
four elements, the latter serving as the foundation of nature"9.
Their limited knowledge was primarily due to their base in ideals and
their failure to link atheism to combatant materialism. Through the
following words uttered by Bonze Thien Chieu, that "Someone may think
that I’m not a materialist, but I’m only a Buddhist scholar," people
were able to see that he did not know yet about the origins of his
limited knowledge.
In the meantime, Nguyen Trong
Thuat’s assessment, although incompletely developed, proved to be the
most sensible: "Saying that Buddhism is purely philosophical and
atheistic is not correct. And it would be erroneous to say that Buddhism
is pantheistic. We must admit that Buddhism is a religion but it is a
religion which takes Man’s good heart as its main purpose"10
A third issue that has faced
Vietnamese Buddhists is the mind-body problem: Does man have a soul? If
he does, what about the relationship of the soul to the body? Is the
soul immortal? Bonze Thien Chieu was the first Vietnamese Buddhist
recorded to raise this question. "The soul is a term that does not exist
in the Buddhist Sutras"11,
as Pham Huu Binh, a Buddhist at the time, wrote. The idea of a soul came
originally from Europe and Catholicism and was translated and
incorporated into Vietnamese ideology. This concept has given rise to
many discussions, given the fact that the issue of a soul bears a clear
significance to Buddhist theory. Solving this question means confirming a
base for the raison d’etre and the conduct of worship. So what does a soul mean? What is its relationship to the body?
Bonze Thien Chieu affirmed, "There is no soul. If we
admit that the soul does exist, that means we give man a nature
separated from his other characteristics and also separated from the
universe. Science today holds that the idea of such a separate nature
proves to be an error of our perception" (Questions and Answers About Buddhism).
Nevertheless, in the process of his discussion, he admitted a so-called
soul really exists and should be made clear. In his opinion, it is the
‘mind’ of knowledge, the capacity to distinguish right from wrong, good
from bad, sound from unsound, yet which also disappears when the body no
longer exists.
Thien Chieu also wrote, "It is quite obvious, as
shown by evidence, that a man’s spirit changes along with his body.
Nevertheless, there are still people who believe in the immortality of
the soul. They are reluctant to reject that way of thinking because they
do not use their reason. So they are quite stubborn in their behavior" (Why I Must Thank Buddhism).
Buddhist, Le Dinh Tham, gave
himself the task of clearly "defining the particular trait of the soul"
as one of the two parts of a man. The soul must not be separated from
the body. It is fully integrated into the body and finds expression in
the existence of the body. There is no soul without body"12.
Buddhist Pham Huu Binh asserted that the soul is dependent on the body
and it would be a matter of imagination and superstition to say that the
soul is independent from the body and can remain in the world when the
body is buried in the earth. Thien Chieu, Le Dinh Tham and Pham Huu
Binh’s ideas were similar and derived from the same standpoint.
These ideas created discontent
and discomfort to opposing conservatives, forcing them to respond. The
conservatives strove to find spiritual support in the Buddhist Sutras,
and condemned the progressive Buddhists for having distorted them. Lien
Ton, the Editor-in-Chief of Tu Bi Am, condemned Thien
Chieu for "talking perversely." He said, "I would like to ask those who
study Buddhism where they could find such in the Buddhist Sutras and
where have they found someone who talked so perversely as Thien Chieu
does?"13
An unknown author of an article in Tu Bi Am,
with the initials of N.C.T., denounced Le Dinh Tham as a Buddhist who
misunderstood the Buddhist Sutras. The anonymous author wrote:
By Le Dinh Tham’s statement that the soul has no
eyes, no nose, no limbs, I fear that it would run counter to the
Buddhist, Sutras. If saying that the soul has neither eyes, nor nose nor
limbs, when the soul passes to Hell, in case it commits an offence, how
can it be punished if it has no body, no eyes, no nose and no limbs of
its own? Why do the Buddhist Sutras speak of terrible torture and
execution in Hell? Can we attribute all these things to pure
fabrications by the Sutras?"
Conservatives strove to find
similar concepts in the Buddhist doctrine for the purpose of
explanation. Bonze Bich Lien, in his "Adaptation of the Souls"14,
pretended that the soul is one of the eight cognitions in the Buddhist
Sutras, namely the eye, ear, nose, tongue, body, sense, mana, and alaya
("alaya Karma"). In the Buddhist Scriptures they were called
"consciousness of Karma, but the people in this world called it ‘soul’,
so consciousness of Karma and the soul are ‘one and the same thing’"15.
Consciousness was looked upon by the two above-mentioned bonzes as an
abstract spiritual entity, which exists independently, not depending
upon the body.
The answer to whether the soul is immortal could
remain unclear even if the relationship between the soul and body were
resolved. Buddhists Thien Chieu, Le Dinh Tham, and Pham Huu Bich did not
believe in an immortal soul. As to Bonzes Lien Ton, Bich Lien, and Le
Khanh Hoa and various other authors in Tu Bi Am, they argued that the soul, under the name of "consciousness," is immortal.
The two separate views of the immortality of the soul
have different further implications. The conservative Buddhists’ views
conformed more to the low educational standards of the Buddhist masses
at that time. This strengthened the superstitious minds of the masses,
promoting rigid dogmatic thinking, something inherent in the masses. The
arguments of the progressives, though new and unprecedented, were
convincing to educated Buddhists who did not believe in superstition.
Their explanation indirectly presented an argument on perceptions in
which there are a number of elements of the soul. The subject of
perception is an entity of the soul and body combined together. The
sense of vision, hearing, and feeling have important roles to play in
man’s cognition which is a whole process with its limits and
restrictions. If this line of argument is considered properly it could
constitute a valuable theory of perception.
Nevertheless, this explanation
by progressive intellectual Buddhists, despite its good points, was not
yet fully convincing. On the one hand, they argued that the soul
depended upon the body and would disappear with the body. On the other
they admitted that there was a special soul, a special cognition which
was immortal, and was believed to exist forever, and to serve as a basis
for life. Buddhist Le Dinh Tham said, "I say there is no soul, that is
to say there is no existence of that sort of soul according to the
customary way of speaking,— that is, a soul having eyes, nose, and limbs
and knowing everything,... that which knows how to hate and to love,
but I do not mean there is not the sort of thing which gives life to the
people. That does not belong to any body, to any life, that is relevant
everywhere, and according to circumstances and to its own action, it
would give life to this or that body. And together with the body, it
would exist or die"16.
That thing with its all-purpose and sacred character
is in effect the special immortal soul. Thien Chieu was inclined to
distinguish the soul from cognition. The soul would die along with the
body, but cognition would still be living when the body died. He argued
that in the three time periods we are conscious of (the past, present,
and future), none are the same though none are different (The Truth of Theravada and That of Mahayana).
Thus, the viewpoint of progressive Buddhists about
the soul remained embryonic due to their lack of scientific knowledge
and full understanding of the structure and function of a man’s mind.
Neither did they know about consciousness. Le Dinh Tham’s medical doctor
diploma as well as Thien Chieu’s scientific know-how could not help
these two men much. In addition, they were Buddhists and hence prone to
believing the Buddhist doctrine. Their minds were influenced by the
theories of metempsychosis, spiritualism, and reincarnation in this
religion. They could not be cleansed of their mystical religious
philosophy.
The fourth point of debate concerns the Land of Bliss (Sukhavati).
This question is related to the concepts of Paradise, the "West," and
the Pure Land. Commoners and a number of Buddhists considered these
concepts to be one and the same and they used them interchangeably. But
for Buddhists in the 1930s, these were different concepts with different
meaning. By word of mouth or through images, Buddhists with older ideas
presented worlds of either cheerful or sorrowful scenes, which they
called Paradise and Hell, or Nirvana and the "sinister." Their
propaganda was meant to induce superstitious beliefs in the vulgar and
make them entertain illusions about their future life. Progressive
Buddhists criticized this type of proselytizing and presented their own
conception about Buddhism. This debate lasted dozens of years without
end. What had the Buddhists debated so ardently about? They wanted to
answer the following questions: "What does the Land of Bliss really
mean? If there is such a world, where does its lie? And how does one get
to it?" in questions and answers about Buddhism and in articles
published in Duy Tam and Duoc Nha Nam magazines, Buddhist
Thien Chieu made every effort to answer the above questions in new ways.
He held the opinion that Nirvana was quite different from paradise
because it was a Buddhist concept while Paradise was a concept of
Catholicism and other monotheistic religions. Nirvana is a mental state
when a person’s mind is at peace, when he feels carefree and
light-hearted. To his way of thinking, the concept of Nirvana is close
to that of the "West." In order to get to Nirvana or to the West, he
advised Buddhists not to pray to Amitabha to be sent there, neither
should they demand for blessings from any deity or Buddha. But they
should do their utmost to give up their reading of prayers and their
demands of God’s blessings, and instead, direct their minds and hearts
toward a peaceful and quiet life. Thien Chieu wrote:
There is no
contradiction between the West and Nirvana. It would be the West if one
ceases, indirectly, the reading of prayers and demands for blessings; it
would be Nirvana when ceasing, directly, one’s reading of prayers and
one’s demand for blessings. There is no contradiction whatsoever when
ceasing either directly or indirectly one’s reading of prayers and one’s
demand for blessings! That is why I confirm: The West is Nirvana,
Nirvana is the West.17
Another contemporary BuDdhist,
Chinh Tuc, had views very similar to those of Thien Chieu. He considered
Nirvana to be quite different from Paradise. In Chinh Tuc’s opinion,
Nirvana is a "deserted" and "dead" spot. Nirvana has many meanings but
can find no similar concept in the Chinese vocabulary. He went on, "In
short, Nirvana has [at least] three meanings: No birth, release from
pain, and no death; due to its numerous meanings, Nirvana could not be
translated into Chinese characters."18
Chinh Tuc’s view was quite
different from that of Thien Chieu. He held that in the Buddhist
scriptures there are references to Paradise and Hell although these are
not scenes outside the mind of man. He concluded that "we come to the
understanding that Paradise and Hell are in our minds. Man’s mind
branches out in two directions, which one shall we take?"19.
In his opinion, the method of reaching Paradise would be to put up with
all things that happen in one’s life and to feel ‘smug’ [resigned]
about one’s present circumstances. This viewpoint was also influenced by
the ideas of Laozi and Zhuangzi.
Buddhist Lien Tong and some others stood opposed to
Thien Chieu’s recommendation that one has not to resort to reading
prayers and making requests for blessings. Lien Tong argued that the
West and the Pure Land were in the real world, so man must pray to
Amitabha for the favor to go there. He said this was true because it was
written in the Buddhist scriptures. He quoted a statement by Sakyamuni
to Amitabha: "If any living creature keeps praying to Amitabha, Buddha
will appear before his or her eyes." He quoted Mahastanaprapta in the
Surangama Sutra as follows: "Now that I’m living in this world, I shall
take those who pray to Buddha to the Pure Land." Questioning Thien
Chieu, he wrote, "Was it that Amitabha wrongly vowed or that
Mahastanaprapta was wrongly received here?" (Bien Chinh, Tu Bi Am). Lien Tong’s viewpoint stemmed from what he read in old sutras written thousands of years ago.
Thien Chieu, Chinh Tuc and a
number of young Buddhists at that same time advocated that man must
create his own happiness and that any argument must be well-reasoned and
proven through contemporary evidence, which can be easily scrutinized.
This guideline was aimed at giving prominence to man eliminating his
superstitious practices and conforming human thinking to science instead
of dogmatism and empiricism. This guideline was heartily welcomed by
educated and cultured people. For that reason, numerous people voiced
their support of Thien Chieu’s viewpoint and vigorously criticized the
view of Lien Tong, Editor-in-Chief of Tu Bi Am, saying that he
put forth a backward and conservative viewpoint. The affirmed "theory of
heavenly authority [referring to Lien Tong’s stand] can no longer be
applied at this time to clear-cut science and philosophy. Everything
must change with time and it is no good to stick to old fashion ideas"20
It should be noted, however, that the viewpoint of
Buddhists such as Thien Chieu was still limited: he did not recognize
that popular dreams of another world (The "West," Paradise, and Nirvana)
were really just a reflection of dreams for happiness in modern life.
His ideas did not correspond to realistic conditions of men striving for
welfare and happiness. He could only advise the populace to carry out
abstract ideas such as ceasing "to pray to Buddha," quieting their minds
and spending their life peacefully without desire or passion. Chinh
Tuc’s feeling was ‘smug’ about people’s actual circumstances, keeping
them from trying for anything better as advocated by the doctrine of Lao
Zi and Zhuangzi (following Chinh Tuc’s style), which proved to be out
of conformity with the degree of knowledge of the masses at that time.
For these reasons, up to the early 1940s, the masses still welcomed
articles which gave publicity to the sights of joy and happiness in the
"West" (Land of the Buddha) and those of the abominable Hell in Duoc Tue and Tu Bi Am
magazines. They did not know that all these descriptions were works of
fiction. They assumed them to be true and found them very attractive.
The fifth problem Vietnamese Buddhists dealt with
during the 1930s and 1940s was the nature of all living beings and
things in the universe, man and his behavior, and the question of "to be
or not to be?" This question arose from the need to resolve the
contradiction between Buddhist theory and reality. Buddhist Sutras
contain the principle of "not being, nothingness, non-existence of the
self, of a person’s nature," but persons living at that time, especially
the Buddhist masses, were drowning in passions and unlimited desires.
They devoted their strength to earning a livelihood. As a result of
their greed they also created dissension among themselves.
The Buddhists did not know how to explain life by
recourse to its own nature and to lay down practical and effective
measures for satisfying the needs of men and resolving their personal
contradictions. They sought causes derived from their mental reflection,
ignoring life itself and objective reality. Nevertheless, they did
recognize that they were unable to understand the full nature of all
living creatures and each man’s self.
What might a person’s nature be like? The Buddhists
were not able to come to terms with all the aspects of this question.
They only concentrated their efforts on studying the ontology of things,
namely of nature and man and solving the question whether these do
"exist" or not. By asking "Was it that everything was just
nothingness?", they implied a conception and an attitude of life. The
Buddhist classics say "Nature is derived from consciousness which means
consciousness gives rise to the form of the thing." Nevertheless,
Buddhists wrote that all nature and phenomena were created by a
predestined affinity, which had no character by itself, so it could be
regarded as nothingness. These principles had for many successive
generations dominated the mind-set and caution of Buddhists. But when
the ideological currents from the West were introduced into the country,
people obtained the necessary conditions to re-evaluate their
traditional conceptions and principles, allowing them to be amended and
promoted.
Living under such circumstances, the Buddhist
ideologists at the time realized that they were held responsible for
giving explanations and propagating the ideas of Gautama Buddha with a
new spirit. As they found themselves able to do this, they felt more
enthusiastic in fulfilling their jobs. They actively engaged themselves
in creative work. Their writings were largely published in serial form
in dozens of issues of Vien Am, the magazine of the time
most inclined to receive articles of this kind. Most typical of them
were by Le Dinh Tham and Thich Don Hau, two men who put forth
well-reasoned arguments. They advanced the character of the so-called
things or beings, then drawing conclusions from those things or beings
after an elaborate comparison with the defined character, they proceeded
to explain other people’s perceptions and assessments of the things or
beings in such a way as to make them conform to their own conceptions.
Such was the general argument they followed, and the particular steps
advanced in proving it proof.
Le Dinh Tham pointed out that
the conditions for the so-called "to be" were the "definite character,"
the self character," and the "private character." He wrote, "A thing
need only have a definite character of its own in order to be regarded
as existing"21. He had
applied these stipulations in his consideration of things. Seeing that
nothing he found met these conditions, he concluded: "There is nothing
that has a definite character by itself. Therefore, nothing exists."22
With respect to things other people found to really exist, he explained
that these things were merely existent because they contrasted with
their opposites. He asserted, "The things we can see with our own eyes,
though they are numerous, constitute no more than four, namely bright
and dark, having a form and having no form. Something bright can be
perceived because of the darkness around it; something dark can easily
be perceived when around it all things are bright. Something may have a
form only because it contrasts with formless things. Therefore, in the
last analysis, nothing can have a definite character of its own"23
He added that things pretended to exist [i.e., their appearance is illusory] based on untrustworthy sensations:
In this world things are
said to exist when they can be seen or heard. On the contrary; things
which can be neither seen nor heard are said to be non-existent. Chairs
and tables are considered to exist but the space and the air lying in
between them does not exist. However, it is not true that space and the
air do not exist. The things like chairs and tables which people regard
as truly existing have only some shape or give some sensation or are
hard or soft when they are touched. Apart from these, they have no other
particulars. Why cannot other things which have no particular
characteristics be considered to be ‘in existence’?24
From the above arguments he affirmed: "What is called
‘existing" is something seen in a dream, something seemingly found in
the cognition of the mind. Cognition results from the process of
perceiving things by the mind which makes one see as if one were seeing a
sight much like that in a dream. Thus, such a thing is also an
expression of the mind and only when one is awake does one realize that
one has had a dream." He came to the conclusion that "All things are
derived from the mind," meaning "all facts and all things are created by
the mind’s perceptive power". All things and beings are products of the
mind’s imagination.
Bonze, like Thich Don Hau, set for himself the task
of proving that things said to exist really do not exist. He explained
that if people recognized the existence of all living beings and things
in the universe, it was because their being was either deceived or
mistaken. First and foremost, people can be deceived by their senses. He
said:
From what source do we
know about the existence of living beings and things? When asked this
question, everybody answers, ‘Because we see, hear and sense that there
exist living beings and things’. But if this is based on people saying
they see things with their own eyes, why, when they see images in the
mirror do they not truly recognize that those images truly exist? We
also cannot be so sure of our hearing, for after taking quinine pills
one can hear noises in the ears. They do not recognize whether or not
these noises truly exist. Lastly, if we say that people can sense
things, then why when touching a chair or a table after holding their
hand on a piece of ice do they feel that the chair or the table is
rather warm? Inversely, when touching a chair or a table after plunging
their hands into warm water, why do they feel as if the chair or the
table is rather cold? The sensations of the nostrils and tongue are not
quite the same. So how could we argue for the real existence of living
beings and things in the universe?"25
Names too are highly deceptive. Bonze Thich Don Hau
affirmed that things were made up of different components and names
could not entirely reflect substances completely: "The name given to a
thing is not that thing in itself. The word "book" is a noun that has no
real existence, so too the word ‘cover’. The cover itself is made up of
many component parts. If it is torn to pieces, the latter taken
separately cannot be called a cover. It is the same for our and an
animal’s body. The body is made up of cells. It has a name but has no
real existence. The ‘cell’ is also only a name. So is the case with a
set of tables and armchairs; excluding tables and armchairs, this set
has no real existence." From this reasoning, Bonze Thich Don Hau
concluded that there ware no ‘real things’, no ‘real dharma’, and no
‘real self’.
These Buddhists proposed false arguments chiefly
intended to deceive those people who listened to them. They used the
subjective dialectics of Laozi and resorted to the subjective idealism
of George Berkeley. Laozi pointed out the opposites of things such as
long and short, high and low, beautiful and ugly. All opposites depend
upon each other for their own existence. By this Laozi advised people to
take into account both opposites and not to value only one and discard
the other. That is to say, people should not negate things.
Le Dinh Tham also brought up opposites (bright and
dark, having and not having form) and said that the two opposites must
depend one upon the other for existence. But he proceeded from these
opposites to advance towards the elimination of the existence of things.
He made a mistake by confusing one or two characters of a thing with
its essence, by taking the character of a thing to replace the thing
with itself. Berkeley held that things depend upon the sensations and
perceptions of man. Without the senses, things do not exist.
Cognition-based theorists held the view that sense plays an important
role in the cognition of things but they remarked that the senses are
not reliable and true, so things have no real existence. The conclusions
drawn by both these Buddhists and consciousness-based theorists were
similar to each other although their methodologies slightly diverged.
Both theories bore the stamp of Berkeley, the Irish idealist philosopher
of the eighteenth century.
Le Dinh Tham and his colleagues expressed their ideas
concerning "to be" and "not to be" in 1934-1936, although their
theoretical points on this problem were not further elucidated. Their
arguments actually became more entangled and complicated. It was a
matter of course that less-educated people could not understand their
way of reasoning. Yet even the well-educated could not, based on their
vague words, draw any conclusion.
Mr. Bui Ky, a Buddhist of that period, was one of these well-educated men. He exclaimed:
The phrase ‘not to be’
is too meaningful to understand. It seems to me that this word has too
great a significance and that it finally becomes mystical. ‘Not to be’
has caused many doubts and suspicions for those people who wanted to ask
but could not get an adequate answer. These people want to get more
knowledge but cannot get enough material to enlighten them on this
subject. So it is not yet known how much is need to complete this
intricate job.26
Those consciousness-based theorists, who raised the
above arguments, aimed to make people believe that life is but an
illusion, a dream, so as to make them unattached. But the masses did not
recognize this theoretical point because it did not conform to their
experience in life and ran counter to reality. The inhabitants in the
course of their daily chores always consider that their persons and
their lives do really exist and for that reason they always entreat
deities to help them have a more plentiful and happier life. And in
practice they have made every effort to realize their wishes.
Like many other debates, these five problems above
that arose from the movement to develop Buddhism were not definitively
settled. The participants in the debate firmly kept to their viewpoints.
Although in the course of time there were some minor alterations in the
modes of reasoning, neither of the two sides could convince their
counterparts. It is also important to note that these debates had
attracted the attention of the Buddhist masses, drawing into them many
participants. Through these debates, the masses could hear, appreciate,
and accept the views they thought to be most suited for them.
This was an opportunity for the Buddhist masses to
raise their knowledge of religion and of Buddha as well, and to make
their own choice. With regard to history, this was indeed a new period
for helping the Buddhist masses to understand the Buddhist scriptures
better, to overcome their suffering, and to select for themselves a
suitable path for self-release from pain.
Though the matter was not settled, the tendency to
heed reality, i.e. to take into consideration scientific achievements,
proved to be vital in convincing young Buddhists. In this way they could
be equipped with enough theory and knowledge about Buddhism. They
became aware of human life and society and accustomed to the study of
Buddhism and to its way of reasoning. Those who joined the debates knew
better about how to put forth a well-reasoned argument, gaining insight
into the essence of their religion. They followed and had the conditions
to control their personality and thereby made steps forward in terms of
their world outlook.
The above debate was also meant to help forward
Vietnam’s Buddhism in order to bring it into harmony with the world
Buddhist movement, securing the conditions of its particular traits and
viewpoints to that movement, and conversely, to inherit achievements
from the world of Buddhism. From now on, there would be no passive
isolation from the world of Buddhism. A new page of history of Vietnam’s
Buddhism was opened.
It was quite obvious that the movement for the
development of Buddhism has had far-reaching repercussions. Such
appreciation has come from Confucian scholars, believers of other
religions, non-party members, non-religious people, Marxists, and even
from Buddhists. They all estimated not only the importance of the
movement but also the role played by Buddhism in society. Now that
history has traversed a rather long path in the course of its
development, there is a significantly large database of events to
reconsider the ideas and arguments so far put forth in an objective
manner, so as to classify and determine what is wrong, what is rational,
what is irrational, what is perspicacious and what is not, and if there
are valuable ideas, how are they are to be rated.
Confucian scholars were most stupefied in the face of
the movement for Buddhist development. They did not know that in former
times Confucianism and Buddhism had co-existed and now Confucianism was
declining while Buddhism not only was maintained, but was still
undergoing changes for the better through reorganization and renewal.
But it was not for this reason that the Confucianists were unable to
suppress their testiness and engage in criticizing Buddhism, as had
happened in past history. On the contrary, it turns out that the
Confucianists this time supported the movement in favor of Buddhism.
The function [social role] of
Buddhism at that time was somewhat the same as that of Confucianism and
that supporting what Buddhism aimed to do was tantamount to speaking in
favor of Confucianism. Confucian scholars like Bui Ky, Nguyen Trong
Thuat, and Tran Van Giap spoke in support of their counterpart Huynh
Thuc Khang who was Editor-in-Chief of the Tieng Dan paper, for
his article praising and stimulating the Buddhist movement, and
welcoming the publication of Buddhist papers and magazines. One of his
articles said in substance the following: "There has been a change in
the course of the past decades, that is, Confucianism is declining
toward its own annihilation while Buddhism has not only been maintained
but is also on the way to success because there are people who favor
Buddhism and undertake to reorganize and promote it, such as those
working at the Tu Bi Am magazine and those who follow the writers of Vien Am."27
Among the Confucian scholars who remarked upon the
movement of Buddhist development, mention must be made of Huynh Thuc
Khang, who made remarkable comments on the movement. He argued:
People say that science
and religion do not go hand-in-hand. This assertion applies only to
far-distant civilized countries!. But in such backward countries where
people are mostly dull-witted as in our own, religion still constitutes a
good remedy for our compatriots.... The principles of compassion,
benevolence, altruism and metempsychosis of Buddhism prove to be of much
interest to living beings in the world. Buddhism, as practiced in this
scientific life, though it is made out of date by the passing of time,
still enjoys much popularity and proves to be of much utility in our
country.28
Through Mr. Khang’s ideas, it was rightly assessed
that Buddhism was still necessary for the nation; the principles of
compassion and benevolence showed that the people’s interests could be
thereby enhanced. Under colonial and feudal rules, the above principles
were the material equivalent of requests by the victims for concern,
affection, relief, and aid, or they could be taken to represent the
feelings of one’s compatriots about their life full of hardship and
misery. For that reason, those principles which still embody humanism
and patriotism were badly needed at that time.
But Mr. Huynh Thuc Khang committed an error when he
overly praised the role of Buddhism by attributing to it a task which it
could not serve, that of being a remedy for others. Second, another
error lay in the fact that Huynh Thuc Khang wanted to reconcile religion
and science. However, the two were contradictory to each other both in
aim and purpose. When science develops, it narrows down the sphere of
activity of religion and by no means goes along with it.
A number of intellectuals strongly criticized the
development of Buddhism. They thought little of and even held in
contempt Sakyamuni’s deeds, considering Gautama Buddha’s profession of
saving men from suffering and pain to be a fantastic hope, and the
development of Buddhism to be an action stuffed with pro-French notions.
One of those intellectuals spoke ironically about Buddhism in the
following terms:
Sakyamuni
differed from an ordinary laborer who is looking to lift himself and his
family up, since Sakyamuni already had surplus material wealth and then
strove a transcendent happiness beyond life and death. ("Buddhism Seen
with the Help of a Microscope,"29
This viewpoint, however, was too extremist and does
not reflect reality. In fact, the scenes as described by Buddhism and
the principles as worked out by Buddhism at that time constituted a
spiritual motivating force helping people to go forward in the search
for better living conditions; they remained moral standards after which
people should style themselves in order to secure an appropriate way of
behavior in society. In addition, the movement for the development of
Buddhism went beyond the boundary of subjugation by the French and later
on became a part of the patriotic movement of the nation.
A noted Marxist scholar at the time named Hai Trieu
also formed and gave his judgment about this movement. Under the pen
name H.T. he wrote a series of articles titled "Revival of the Buddhist
movement" published in successive issues of Trang An
magazine in the imperial city of Hue. He was of the opinion that
Buddhism could not save the people’s life from suffering. Buddhism did
not recognize the true things happening in life. Nor did it recognize
the laws governing the evolution of mankind, so how could it save people
from their suffering? He remarked that the great error committed by
Buddhism was the elimination of man’s desire, which constitutes the
basis for his action in society: "The basis for all action in life is
desire,— which they [Buddhist believers] seek in every way to annihilate
no matter whether the desire is legitimate or not." He advised people
not to believe in the path shown by Buddhism. He advocated that
Buddhists should be aware of real life in society. If not, the
country would be involved in a dangerous and misery-ridden situation. He
wrote: "We must get ourselves involved in the real life of the people
and share with them wealth and woe. A race remaining indifferent to
social occurrences is tantamount to a race putting itself to death."
H.T.’s assessment here is correct. Buddhism itself is not sufficient
to play a role in national and social liberation. And it would be a
treasonous doctrine if Buddhism’s development were limited to purely
religious activities and neglected or refused to participate in the
campaign for national salvation launched at the time by progressive
social organizations. If Buddhism were to reform to keep pace with the
nation and the epoch, it would have to be in conformity with the general
trend of the country. And in the course of this development, worldly
affairs and the raison d’etre of the nation once
introduced into the movement would become a part of the patriotic
movement in order to keep pace with the progressive ideas of the epoch.
In reality, the movement promoting Buddhism did turn out to follow this
course.
Critics in the movement for development of Buddhism
included bonzes and lay Buddhists such as bonze Thien Chieu and Buddhist
Nguyen An Ninh. The first man here was second to none in his efforts at
renovating Buddhism. Within a rather short time, he wrote dozens of
books (in addition to being the Editor-in-Chief of Phat Hoa Tan Thanh Nien, Thien Chieu compiled the monograph series "Phat Hoc Tung Thu" and published Phat
Giao Van Dap, Cai Thang Phat Hoc, Kinh Phap Cu, Kinh Lang Nghiem, Phat
Giao Vo Than Luan, Phat Phap La Phat Phap, Phat Hoc Tong Yeu, Chan Ly Tieu Thua va Chan Ly Dai Thua),
to say nothing of many articles dealing with the atheistic viewpoint
and the line for releasing living beings from suffering advocated by
Buddhism. About him, one newspaper wrote:
Bonze Thien Chieu is a man
who speaks with utmost sincerity, that is why he deserves our attention.
In the current religious campaigns, he is the man endowed with a high
ideal; a stronger, more sincere and courageous man than Thien Chieu
cannot be found among the intellectuals in Central Vietnam. It is quite
seldom that one meets a man with such religious purpose and unparalleled
ardor…30
Nevertheless, Thien Chieu [surprisingly] gave up
after over 20 years of propagating Buddhism. Nevertheless, his
abandonment of Buddhism was not caused by outside pressure; it was
chiefly due to his innermost feelings. This surprised many people,
although he found it to be quite natural. He pointed out the
restrictions imposed by Buddhism and its social role in a book entitled Why should I Thank Buddhism?,
published in Saigon in 1936. It was easy for him to critique the
restrictions of Buddhism because of its theory of causality which, in
Thien Chieu’s opinion, ran counter to science. He wrote: "Buddhism’s
theory of causality, though somewhat higher in content compared with the
theories of a predestined-self and metempsychosis of Brahmanism, proves
to be entirely contrary to the scientific relationship between cause
and effects." He still added that such a relationship between cause and
effect did not agree with the reality in the shaping of man, because it
is unacceptable that man’s destiny is the effect of his former life. But
is quite understandable that man’s particular traits are the result of
his education and milieu. He cited many examples to illustrate this
question.
Another defect is the fictitious character and the
illusory nature of Nirvana. Thien Chieu said there would be neither
Nirvana without transformation or evolution, nor without pain or joy
according to laws of change in the current of earthly birth and death.
He indicated that nobody could reach Nirvana: "Among the living beings
in the world, no matter what class or social stratum they belong to, and
irrespective of their being a bourgeois, a wealthy man,
petty-bourgeois, a proletarian, even a man who professes to be a
Buddhist of sublime thinking, l dare say that not any of them can become
a Buddha, nor can any of them enter Nirvana." He insisted that nobody
could overcome his own ambitions and hopes, and this kind of conquest
constitutes the condition of prime importance for entering Nirvana. Even
Thai Hu, the famous bonze of China and Vo Dang Tau Quan of Japan who
always advised other people to annihilate their own ambitions and
interests in order to be able to reach Nirvana, could not personally
overcome their own ambitions and desires. For example, when in Paris,
these two men had disputed with each other about which one of them had
been the first to bring Buddhism to Europe!
In addition, Thien Chieu showed the shortcomings of
Buddhism in the face of societal life. In his opinion, the doctrine was
unable to help in the cause of saving living beings from hunger and
misery. He said: "What is the cause of the hardships and misery suffered
by the people when the economy enters a critical period? It is quite
clear that Buddhism cannot help with its own method of saving living
beings from pain and suffering." Buddhism has also been impotent in
opposing heavenly and worldly authority. "The theory of no-self of
Buddhism, no matter how powerful and effective, cannot do anything good
in the elimination of heavenly authority and superstitions which are the
ramparts protecting the current [French colonial] regime".
Finally, Thien Chieu left Buddhism in order to
advance on another path. He could not yet expound his ideas unless the
direction was rather clear for him: to head for and join the
revolutionary movement of the masses. "I will take the path which is
most convenient for me, and I should primarily be involved in the mass
of people who are marching ahead in an orderly and disciplined manner."
It was quite a natural thing for Thien Chieu to come to Buddhism in the
early period and to leave it in the latter one. Living in the context of
a country that had lost independence with people suffering from
hardships and misery, he found himself duty-bound to save the country
and the people from their station. Initially he believed Buddhism had
the power to accomplish what he wished for. So, he entered the religion
and did his utmost to secure this opportunity. But in the end, he found
himself incapable to achieve his wishes, which led him to shift to
another direction.
Like Thien Chieu, Nguyen An Ninh was very eager to
renovate Buddhism. Nevertheless, when he left Buddhism, he took another
path. This turning point in his life was marked in a book entitled A Review of Buddhism
published in Saigon in 1937. In this book, he gave his judgments about
the theory and the role of Buddhism in society. Nguyen An Ninh made
clear that the way of saving mankind from suffering as preached by
Sakyamuni proved to be ineffective and to some extent, harmful. In the
above text he wrote: "Buddhism displays many idealistic ways which prove
to be of no avail and still stuffs people’s minds with wrong ideas and
wrong assessments. Like many other idealistic theories, Buddhism does
not provide living beings with any thing good and crams into their heads
wrong ideas."
He considered that the Buddhist law of causality was
not based on scientific knowledge. Likewise, he said Nirvana was created
by the power of fancy. "Nirvana and Paradise are both created by the
imagination of man, they are strange shadows falling into this real
world through the mind of man." In addition, he indicated the
absurdities of the Buddhist doctrine, namely, "Buddhism grasps the whole
universe in its mind, then by the power of imagination detaches that
shadow from its mind, which is only an imaginary victory." Recalling a
question put forth by Thien Chieu, he wrote, "lf all mankind follows
Buddhism, kills all desires and passions so as not to be subjected to
the cycle of birth and death, what would come of this world? Is it true
that Buddhism will remain only for animals?" In short, Buddhism had no
attraction for him whatsoever.
Thien Chieu came very early to
Buddhism. He venerated and worshipped this religion for over 20 years,
finally leaving it to embark on revolutionary activities. Nguyen An Ninh
came to Buddhism after abandoning his revolutionary activities. Nguyen
An Ninh was at the time very famous. After his prison days in 1926- 1927
he withdrew into Buddhism to console himself. He had a wooden fish and
bell on his table. His head was clean-shaven and he walked bare-footed.
He studied Buddhism in French, English, German, and through Buddhist
activities in Vietnam.31
Though these two men had different starting points their viewpoints
converged similar to many others. This demonstrates that Buddhism can
only foster a certain degree of patriotic sentiment, the love of the
people and a respectful attitude toward man among its believers. Any
person who desires to go beyond those limits must seek another doctrine.
That also testifies to the fact that the revolutionary path led by the
Communist Party of the Vietnamese working class drew great interest and
attracted the nation.
Thien Chieu, Nguyen An Ninh and a lot of other people
left Buddhism to embark upon the field of revolutionary activities
after being involved in the movement for development of Buddhism. As
indicated above, that movement was based on different tendencies and
intentions. Many of the participants in the movement remained faithful
Buddhists to the end. It should be admitted that owing to the
complexities of life, people will pursue their own dreams and strive for
their welfare and happiness by their own means. No theory can please
all. Buddhism has every reason to continue to exist and its history will
continue to unfold.
NOTES
————
1 See Thien Chieu, Why I Must Thank Buddhism.
2 Duoc Nha Nam, January 15, 1931.
3 Vien Am, July 8, 1934.
4 Critique of Buddhism, Saigon, 1937.
5 For Christ’s Sake, Hue, June 11th 1937.
6 Duoc Nha Nam, January 15, 1931.
7 Vo Than Luan [A Dissertation on Atheism].
8 Duy Tam, No. 24, September 1937.
9 Duy Tam, No. 8, 1936.
10 Duoc Tue, No. 71, 1937.
11 Vien Am, No. 50, June 1942.
12 Vien Am, No. 4, March 1934.
13 FN: Tu Bi Am, 15 September 1932.
14 Tu Bi Am No. 104.
15 Duy Tam 11 February 1936.
16 Vien Am No. 4, March 1934.
17 Supplement’ to Duoc Nha Nam, 25 June 1932.
18 "Where is Paradise and Where is Hell?" Vien Am 12 July 1934.
19 Ibid.
20 Truc Vien, Cong Luan, 21 December 1932.
21 Vien Am, No. 6, May 1934.
22,Ibid.
23, Ibid.
24 Ibid.
25 Vien Am, August 27, 1937.
26 Duoc Tue, No. 47, Nov. 1936.
27 "Our Country’s real situation apropos of Buddhist Study," in Vien Am, No. 3, l Feb. 1934.
28 Ibid.
29 Anh Sang, No. 36, 8 June 1935.
30 Phu Nu Tan Van, January 25, 1934.
31 See Tran Van Giau, Su Phat Trien Cua Tu Tuong o Viet Nam.

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Kết quả bốc thăm sẽ được công bố vào thứ 2 hàng tuần
Điều kiện sử dụng thẻ:
Các quyền lợi được áp dụng cho bản thân chủ sỡ hữu thẻ và người thân, họ hàng trong gia đình.
Thẻ có giá trị sử dụng đến hết 31/05/2015.
Cách thức nhận thẻ Global Graduate Network:
Bước 1: Đăng ký tham gia tại
đây
Bước 2: Dale Carnegie liên lạc anh/chị để xác nhận thông tin
Bước 3: Anh/chị nhận thẻ Global Graduate Network tại văn phòng DCVN hoặc gửi qua đường bưu điện
Các anh/chị học viên có thể liên hệ trực tiếp Dale Carnegie thông qua:
Phone
:
08 3910 5055 ext 143 (Ms Quy)
Email:
i
nformation@dalecarnegie.com.vn
Trường Doanh Nhân Đắc Nhân Tâm - Dale Carnegie Vietnam
Back
Lầu 3, 94-96 Nguyễn Du, P. Bến Nghé, Q.1, Tp.HCM
Tel:
08 3910 5055
Kết nối với chúng tôi tại
Tham gia danh sách nhận mail
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|
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Americaneagle.com

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TIN TỨC
Tin Trong Nước
Chính trị
Xã hội
Pháp luật
Tin Thế Giới
Tin tức
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Kinh Tế
Bất động sản
Tài chính
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VTV
Truyền Hình
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Chuyển động 24h
Vấn đề hôm nay
Việt Nam & thế giới
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ĐỜI SỐNG
Văn Hóa - Giải Trí
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Âm nhạc
Sao
Đời sống
Du lịch
Làm đẹp
Giới tính
Sức khỏe
Tấm lòng Việt
THỂ THAO
Bóng đá Việt Nam
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Quần vợt
Video
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Bên lề
Góc doanh nghiệp
Sản phẩm
Doanh nghiệp
Video & Tường thuật trực tiếp
KHÁC
Công Nghệ
Tư vấn
Giáo Dục
Học trực tuyến
Hoạt động VTV
Lịch Phát Sóng
Cập nhật 06:42 ngày 06/03/2016
VTV.vn - Mùa giải quần vợt 2016 đã chính thức khép lại sau trận chung kết Davis Cup và đây cũng là lúc để ATP công bố danh sách Top 10 tay vợt nam xuất sắc nhất năm 2016.
BÁO ĐIỆN TỬ ĐÀI TRUYỀN HÌNH VIỆT NAM - VTV.VN
Tổng biên tập Vũ Thanh Thủy
Phó Tổng biên tập Phạm Quốc Thắng
Giấy phép hoạt động báo chí điện tử số 306/GP-BTTTT cấp ngày 22/02/2012.
Tổng đài VTV: (04) 3.8355931; (04) 3.8355932
Ðiện thoại Báo điện tử VTV: (04) 66897 897 Email: toasoan@vtv.vn
® Cấm sao chép dưới mọi hình thức nếu không có sự chấp thuận bằng văn bản.
Ghi rõ nguồn VTV.vn khi phát hành lại thông tin từ website này.
CHỊU TRÁCH NHIỆM NỘI DUNG


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**WWW.VTV.VN - BÁO ĐIỆN TỬ ĐÀI TRUYỀN HÌNH VIỆT NAM.**
Tổng Biên tập Vũ Thanh Thủy
Phó Tổng Biên Tập Phạm Quốc Thắng
Giấy phép hoạt động báo chí điện tử số 306/GP-BTTTT cấp ngày 22/02/2012.
Tổng đài VTV: (04) 3.8355931; (04) 3.8355932
Ðiện thoại Báo điện tử VTV: (04) 66897 897 Email:
[toasoan@vtv.vn](mailto:toasoan@vtv.vn)
® Cấm sao chép dưới mọi hình thức nếu không có sự chấp thuận bằng văn bản.
Ghi rõ nguồn VTV.vn khi phát hành lại thông tin từ website này.


markdown:
# Đỏ candy diamond
Đỏ candy diamond - Tổng hợp tin tức, hình ảnh, đánh giá và video Đỏ candy diamond. Tham gia bình luận Đỏ candy diamond tại cộng đồng xe máy Việt Nam Contents: 1. Watchers: 0. Views: 146.
Đỏ candy diamond - Tổng hợp tin tức, hình ảnh, đánh giá và video Đỏ candy diamond. Tham gia bình luận Đỏ candy diamond tại cộng đồng xe máy Việt Nam Contents: 1. Watchers: 0. Views: 146.

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