Dear Venerables, Dear Venerables, the public and Buddhists present,

Today, we have been given permission and created conditions by the Venerables to meet the public and Buddhists who have the opportunity. In the past two years, from the lessons on Abhidharma and Vinaya, you have heard my voice, but now we have the opportunity to talk to each other. This is not a class but a conversation. There are stories of life and religion. Although we talk about religion, we cannot separate religion from life.

There are many stories, here I will only talk about a few things to help us understand. Moreover, more importantly, let us get used to it. Later, when you hear me lecture in there, you can imagine that I am sitting here so it is easier. As for me, when I lecture in there, I can also imagine what it is like in front of me. Before, when I sat in there to lecture, I only saw a wall! (Laughter...). So sometimes I don't know what to say. I don't know if the monks and nuns understand or not, and to what extent? It's like talking with your eyes closed. Now you monks listen, see with your eyes closed, but I open my eyes and talk!

In addition, today there are also some Buddhists attending to listen - called forming a relationship, but I hope you understand, because today I will probably talk to the monks here more, and there are many issues that may not be related to you. Besides, this is not a Dharma talk or a study session.

In the talk, we talk about contact. If I lived here with the public, the problem would be different because our relationship involves daily contact, talking to each other about thoughts and feelings. Between teachers and students understanding each other, the problem of transmitting and learning is easier. As for us here, each person has his own path. Understanding, level... everything is very different, so it is very difficult to talk and sympathize.

Moreover, there is one thing that I know from my experience since childhood: between two generations: the older generation and the younger generation, there must be a gap that is very difficult to overcome. The problem of gap, like in the family between father and son. In society, between teachers and students. Not only us but also in the West. There are always many conflicts and frustrations in society that we do not see because we do not pay attention. For example, when I was young, I went to school, or even before me, like Master Nhat Hanh, through his stories, I know there are very difficult gaps. At that time, with the Masters and Patriarchs who went before, they only studied purely internal scriptures, did not go to outside schools. He was the first person to advocate that monks need to study to understand the society around them. He was the first person to automatically learn English and French, which at that time was very opposed. Until today, if some of you still hear some disapproving words about the Master, it means that the consequences still exist. That means that many generations have passed - over 50 years - and that influence still lasts.

As for my case, like when I was young at Tu Dam, I heard Venerable Tu Dam lament like this: "In the past, there was always a close teacher-student relationship between the Master and the Patriarchs, because whatever the teacher taught, the student learned, and whatever the student learned, the teacher could teach." That's right, because like me, when I came back from studying math, Venerable Tu Dam couldn't teach it. When I went to study physics, Venerable didn't know what to teach. As for teaching the scriptures according to the old curriculum, the young generation didn't like that way of learning. That was the gap, and the anxiety of older generations, like Venerable Tu Dam's generation. And that first generation of disciples, Venerable took good care of them, but when he realized he couldn't teach them, he ignored them - like my generation. That means On gradually gave up. Whoever could learn, would learn, On could not say.

Up to my class, when I started teaching, although there was not much of a gap in age, because I started teaching when I was very young. There was only a few years difference between teachers and students, but I remember one time I scolded the monks at Hai Duc College for not studying, and they said: "Teacher, please understand that we are still young, let us play a little." I said: "But I am not old! I am only a few years older than you." Only a few years apart, but there was still a gap, or a feeling of a gap. Until now, I still feel a gap. Now it is not a gap in terms of qualifications anymore, like the gap in the time of On Tu Dam.

Now, when teachers and uncles come back from university, I can teach them. Even when teachers go to university to study math or physics, when needed, I can still teach them, let alone the classics. But there is still a gap that I sometimes dare not say. Even at Già Lam Pagoda, there are many things I dare not say. I have the feeling that perhaps I am outdated. I am old so I may be outdated...so there are many things I dare not say. But the issue of being proactive lies with the younger generation.

Although there is a gap, the younger generation must be proactive, especially the monks at the so-called beginning stage. At least from the beginning of receiving the Bhikkhu precepts, the new Bhikkhus are at the age of 20, the age that people outside call the beginning of life. Here, we enter the path. Whether in life or in religion, we must have a direction. At that age, we must have a direction. How to orient ourselves and many other issues. Outside, at that age, when entering life, we only need to orient ourselves for our own future. At most, for our family. Only a "prince" can have a direction for the future of our country and our people. But for the monk, it is much more than that, even though he is still young.

When he first receives the precepts, he must orient his life: will he keep this robe? How can he keep it? That is, his spirit and integrity must be kept for himself and for the Dharma as well. In that, it means indirectly guiding the whole nation, not simply. That is the mission that he must realize. Because when we say that a person who receives the Bhikkhu precepts has developed a superior path, a mind and form that are different from the world. That is, to advance to a high and wide horizon, the goal is not low. It cannot be cowardly. It is not ordinary like a student in the world. If a student in the world studies very well, the position can reach the president at most. And the most one wishes is to benefit the country and the people for one lifetime.

As for the responsibility of a Bhikkhu, a teacher, in orienting his future, he must ensure not only his own path, but also the inheritance and existence of the Dharma. That means being a torch to light up the whole community - if we speak in a small way, it means the Buddhist community around him. Speaking in a big way, he is capable of lighting the lamp to find a direction for the country, for the people. Or even more broadly, for all of humanity. But saying that he cares for the country, for all of humanity is too high, too far, we think it is unrealistic. Then narrow it down, saying that it is only for the Buddhist community, it is okay for the time being, but we cannot not orient ourselves. Orientation depends on our ability. The teachers cannot teach that. No one can teach us this orientation. The teachers teach everything: precepts, practice, experience... But certainly, no matter how wise the teachers are - because we are not yet saints, we do not have the Buddha's Prajna wisdom, so we are still limited by our time. As I said, in 10 years, what this country will be like, I myself do not know. But the teachers need to know! Because now the monks are ordained as Bhikkhus at the age of 20, then in 10 years they will be 30, they will start practicing the religion, have the responsibility to shoulder the religious work, then what will the country be like at that time? What will we have to do, we must orient! That is something I had to orient myself from the age of 20. It is impossible not to have!

As for myself now, when I meet young people who have returned from abroad, they are educated, have qualifications, and talk about all kinds of issues from East to West, culture, philosophy... I am not afraid, but I say that there is a generation gap - not the gap between teachers and Buddhists, but after all, at a certain age, people still have a certain conservative spirit.

I make a hypothesis. Talking about the Vietnamese Buddhist heritage, I say it is a rotten foundation that can collapse. But because I am the one who has contributed a lot, even though I know it can collapse, I do not have the courage to destroy it. But you young generation have the courage to destroy it, because you have not contributed anything to it. You have the right to destroy it to rebuild something new. They panic. They say, what do you say? We don't understand. How can we dare to do that? I say. As young people, if you want to orient your future, you must have the courage to destroy the old, the decaying things. It is not that you betray your teachers and ancestors. It is not that you betray your ancestors' legacy, but if the house is rotten and needs to be demolished to rebuild, then you destroy it to make it beautiful. You are not the type of son who destroys families, seeing a house that is already there, you can demolish it wherever you want, or destroy it wherever you want. If you want to do better, you must know the condition of the house. You must have clear perception.

And so, right now, from the moment you first receive the Bhikkhu ordination, you must practice looking, observing, learning from your surroundings. Learn from the great teachers, the small teachers, and you must orient yourself. If I did not orient myself, I would not have learned. And you must judge, in 10 years, what will you be like? The teachers cannot orient you. The teachers have taught you everything. From experience, morality, precepts... everything is taught. But you cannot know what you will become in 10 years? Only you know. You cannot know what you want to do. You can know what I want you to be, but you cannot know what you want yourself to be. When I teach my disciples, I want them to be like this or like that in the future. I want them to succeed me, inherit me, spread the Dharma... but I really do not know what they want? Do they want to be a monk or a president? Do they want to be a monk or a doctor, or a beggar... I do not understand. As a disciple, I must know in order to orient my life. Know what I will do, and in 10 years when I become like that, what will the country and humanity be like? That is called orientation, which I have just introduced so that you can see the meaning, the very general concept, to have thoughts about your orientation.

Now let's talk about my perspective. I have already said that much about the views of the monks. The rest, you monks, look at yourselves. Now, let me tell you my views on the future generation, on the monks sitting in front of me. That is, what a new generation of monks will do for the Dharma, and I will look. First of all, disappointment. Here, I have not met many monks at Tu Hieu, so I dare not say. But when I met them in Saigon, I felt disappointed! Lack of willpower. That is the first disappointment.

For a monk, the essential thing is willpower. Without willpower, one cannot keep the robe. Then, without willpower, one cannot study much. When I first came out of prison, many of the new generation of monks grew up - including many who actually had just shaved their heads when I was in prison. They did not know me, but most of them still loved me, and indeed, they still respected me. But they said to each other like this: "Master Tue Sy is a good student, but he..." They probably didn't dare say I was being unreasonable, but they said he didn't teach them to study the sutras, what a waste! I answered like this: Learning from books is very easy. Just take out the sutras in the Tripitaka and study them. Many Christians or people from other religions are very good at studying Buddhism - better than the great masters, better than the venerable ones, some are even better than me. But that doesn't mean they become Buddhists, they serve and spread the Dharma, so that study is not worth it.

The basic study is to learn how to be a human being; the character of a monk. That is what is worth studying. And if that study is lacking, there is no hope. But now, if you say that you can just sit and translate the sutras, that is easy. When needed, I will sit down and translate - let's say I have the health to translate for another 20 years, I will be almost 80 years old then, right? I can translate. Every year I do about 5 or 6 volumes because I just translate, it's easy. But I translate and pile them up, no one reads them. No one in the younger generation reads them, and even if they do, they won't understand them, so why do I translate them? To feed termites? The important thing is to have readers, to have successors. In real life, people only inherit books, that's enough. Like a teacher who teaches the profession of a mason, he only needs to teach the skills skillfully, but whether the student becomes a worker or a thief is his own business. But the person who studies and preaches the religion does not only inherit the knowledge learned from books, but also inherits the spirit of the religion he has learned. Not in a few days, not in a generation, but if we say it, it is 2500 years of undeniable history, which we must carry. We have enough willpower to carry it and find it light, not heavy. When we use enough willpower and determination, the task is not heavy. Only for lazy people and those who lack willpower, it is heavy.

I'll say something off topic for fun. When I was in school, when I grew up a little, the teachers often reminded me like this. You guys try to practice because life is very hard! You have to take care of your family, your wife and children... it's very hard! I said this. You live in life and take care of a family. A wife with 2 or 3 children, if she can't even take care of them, but is afraid of suffering, then when you become a monk, you vow to save all sentient beings, to take care of the whole world, then how can you take care? So, is it true that you shave your head and go to the temple to earn a living? If you are afraid of suffering when you go to the temple with a few children, then who are you taking care of? Are you running away? Not worthy of being a monk. Of course, I argued with my monks about this. Actually, they wanted to encourage me to try to practice, but when I said that, I had to argue. Even with my mother, I said the same thing. She said, "If you do that, why are you suffering, my child?" I said, "If you become a monk and are still afraid of suffering, then why are you practicing? It's better to be happy in the world!" What's so miserable about it? She said that you are allowed to live here, but you talk nonsense like that, offending people. They won't let you stay, and chase you away, isn't that miserable? I said, "What do you mean by talking?" Chase you away? I'm not afraid. If you don't let me stay in the temple, I'll live under the bridge. I can practice anywhere. I keep my character. I can live under the bridge. Buddha was a prince in the past, but what's wrong with him living under a tree? And what am I? Just a commoner, can't I live under a tree? Of course, my willpower wasn't enough at first, but I have to learn and practice. The first thing to learn is character, I have to know that. Having chosen the path of renunciation "cutting off all love from the body", I'm not afraid of things like that. I have to clearly distinguish between my family and my responsibilities, don't let myself be too cowardly or weak, because I can't take care of my family, so I leave to practice. That is unacceptable. There may be many people like that, but in a group of monks, at least there must be people with enough determination to shoulder that burden. It's called a burden, but it's not heavy. But a monk whose mind is not broad cannot do anything, cannot grow.

Returning to the issue, I said that my learning, my purpose does not stop there. The most people learn is to become president. Standing above a society, that is great. But I am not just a president. I am above all three realms, so what does being president mean? Even the heavens are not enough. I do not even want to be a god, a god! That is what I have to assess. I have to understand my own abilities. Here, I will talk about my disappointment: I lack the willpower! When I heard that the teacher was coming back, I also wanted to learn. Okay, I found a way for him to learn. Even though I said that, I said that he had to train his character and integrity, but if he wanted to learn, I still created conditions for him to learn. Actually, there is no need to open a school to learn. Here, the Tu Hieu teachers do not need a school to learn. There is no need to have a teaching staff or a department of education to learn. Even in difficult times, you can ask Master Thai Hoa here and you will know. Since the 80s, things were very difficult. No one in the whole country could open a Buddhist school, but those masters still studied for four years, even though it was very hard. One night, the managing master came up and said, "We're out of rice, master!" How can I get rice? I don't know. Well, I'll ask... I'll say it's superstition!" But there were Buddhists somewhere who probably saw how hard the masters were working, so they felt sorry for them and gave them some rice. Then the abbot - Master Duc Chon - also had to go to the ceremony. Because most of the other masters were busy studying, few people went to the ceremony. Then one day, the masters came up and said, "The abbot didn't come home tonight, no one knew what happened." When they saw him come home in the morning, they asked him where he went. He said, "I'll go to the office" because I was practicing my profession illegally. It was because I was going to the ceremony. When someone's parents died, they checked the time of the burial and invited the master to come and perform the ceremony, but they were waiting for me to ask for permission to practice, how could I be in time? So, they committed the crime of practicing illegally and were invited to the police station for a night. There are many other stories... One teacher after another was invited by the police... For four years like that, they still studied and studied well! The teachers still tried their best to study, and thanks to that situation, they were able to maintain the life of Buddhism, or in general, to survive in what...we call great power, great strength, is that a bit too much? But they did not let the world say that it was a timid or cowardly group. No! They still survived. So I still found a way for the teachers to study. At first, I was very happy. I heard that I was very happy to study with Master Tue Sy, but after a few days, they said that the teacher taught difficultly. Of course, studying was difficult. I did not sing for the teachers! But between teachers and students, if you see something difficult, you should say it. If you do not understand, you should tell me so I can teach you again. Learning something new and strange must be difficult, but why study something easy? If you are afraid of difficulty, you will give up after about a month. I have done it many times, and I see that since I started teaching until now - over 30 years, I have never failed, but this is the first time I have failed. In the past, when I taught, teachers also complained that it was difficult. Some people even said that Master Tue Sy taught poorly. But no matter how difficult it was, they still learned, no one gave up.

But now, they do learn, many times but only for a while and then they give up. I do not blame them, I only say that they lack willpower. However, there are also paradoxical things, while there are Buddhists, some Buddhist family leaders who want to be taught by the master. I also let them learn. I said that my duty is to learn to teach. They said that they were afraid the master would be busy. I said no. Busy with what? My duty is to teach, so whoever needs it, I will teach. It's just that teaching is tiring, we don't have enough time. We have to make it more crowded, teaching once is convenient. Yet they learn very persistently. There are people from Thu Duc, cycling back to Saigon at night, a dozen kilometers, but people still go. They are outside. Studying Buddhism is a secondary study, but what do they need to do to still go to school? Because in fact, they do not study the sutras for fame or title. No matter how well they study, they cannot become a high monk, nor can they become a monk. No one bows to them even once... But why do they study, and study very well? And I teach difficult sutras, not easy ones! For example, the Vimalakirti Sutra is not easy to understand. But I see that when I teach, they understand. Their level is not equal to that of the monks and nuns who have reached college. That means they have studied Buddhism continuously for 6 or 10 years, but I teach them but they do not understand. Meanwhile, Buddhists do not study much, they are still busy making a living, but when they listen to me teach, they understand. It is not that they understand vaguely, because I look at their faces and ask questions, and they answer, proving that they understand. So why do people understand and learn? But the monks and nuns cannot learn?

I'm going to talk a little bit in the house, but if the Buddhists here hear, don't think it's a mess, and then say I'm bad-mouthing the monks. I'm talking so that the monks here can hear and understand. In reality, there are some who sit and watch football until 3 or 4 in the morning without getting tired, but studying is tiring. These are just a few. Because anyway, even in Saigon, we have hope. Because there are also others who are very enthusiastic and like to learn. Now I'll say it again like this. I'm not criticizing the monks who are lazy, determined or not determined. But there must be conditions for practice. I'm saying why the monks don't like to study. There are a lot of schools out there. There are a lot of schools, but there are cases where people want to go to college but because they don't have a basic degree, they have to buy a basic degree for two or three million dong to go to school. So what kind of learning is this? To study the scriptures, they have to buy a degree to go to school. This is an unhealthy sign in the education issue. I say this so that you teachers must be aware of this. I am not making up stories to speak ill of you, but you must understand all the educational circumstances around you. Now, the issue of building, leading and guiding is the responsibility of you, the Venerables and the teachers. But in the next 10 years, you teachers here must come out and do that task. You must understand things like this right now - understand all the bad and good sides. Here, we do not need to talk about the good side because we understand it. We study Buddhism, we know its good side a lot, and we know how to develop those good sides. But at the same time, we must also know the bad side. When we grow vegetables, we know the vegetables are good - only then do we grow them! But we should also look at the leaves to find out where there are worms so that we can reduce them. For the younger generation, I do not mean to criticize, but that is a fact.

If we talk about responsibility, it is the responsibility of the great teachers, and I also have a part in it. We have not created conditions for the younger generation to practice willpower and determination. Some people are born with this willpower and determination, but the vast majority must practice it. We call it diligence paramita! It is willpower, and it must be cultivated. For example, a Bodhisattva must go through two asamkhyeya kalpas to practice what we call diligence paramita. It is a pity that when some people become monks, the monks bring them to the temple and then do not practice to have willpower. Learning life is easy, but learning the Dharma requires sitting down, being calm and solemn to make judgments, because learning the scriptures cannot be done superficially. Learning math is difficult, but after solving a math problem, you run out to play, and if you lose everything, you can review it right away. But learning a page of the Diamond Sutra, the Heart Sutra... memorize it and then go out to play, without any thought, you cannot understand it. Therefore, you need time to study and think. It is necessary to have willpower and create conditions for teachers to practice willpower, that is a problem. That is the case directly when I teach in Saigon, and I still hope that if conditions permit, I will always find ways to encourage and guide the young generation to practice willpower themselves. As for Tu Hieu - or in general, the young monks in Hue, through the teaching sessions and very little contact with you, but in general, through the understanding here, I see that the spirit of learning exists. But if I come here to praise you, people will say I am flattering, so I will not say anymore. Whether you have willpower or not, you know it yourself.

I will talk about other things. Now to this. There are many people, like those of the past, who do not need scriptures, just remembering the word Nhu in their heads is enough. That is correct. Their wisdom, even like the Buddha, does not study anything. Just sitting cross-legged for a while and then becoming a Buddha, is called masterless wisdom! But I certainly don't have that, even Thien Tai had to study, study a lot. Thien Tai studied for 10 years with Duc Van, then wandered off to study with Uc Gia, then studied math, studied continuously, studied tirelessly... That is the ideal of Buddhism, but we should not listen to only one side, saying that we only need to study the no-mind or no-abode, no-mind convenient to see the path is enough and then give up everything, put away all books. That is also true, but only a part. Just like in Zen, the Zen masters say that the teachings are transmitted outside the text... everyone knows that, right? The scriptures are not needed. But if you look in the Tripitaka, among the 10 Buddhist sects, which sect has the most books? Not only books but many other things. The other sects at most only have books including commentaries and a few theories. The Zen masters, in addition to commentaries and theories, also do many other things: Painting, writing poetry, flower arrangement... learning all kinds of things. So to say that the teachings are transmitted outside of the text and then one sees one's nature and becomes a Buddha means nothing, but we study a lot, but we should not understand one side. But studying is not easy. I have studied, so I know. In real life, people study to take the baccalaureate or bachelor's exams, so they have to study day and night. There are many people who study but are afraid of falling asleep, and have to drink coffee to stay awake to study. Although we do not need to do that, studying less than them is not acceptable. As for intelligence, the teachers are certainly not smarter than me or Mr. That. And at the level of me and Mr. That, when sitting at the desk studying for less than 10 hours a day, they cannot learn much. If you want to work, you have to work 12 hours or more to be able to do anything. That's it, it's not easy, but that learning trains your will, creates determination. And if you train determination, that is the future of Buddhism. Those are two things. Now let's talk about one more thing.

I've talked about my sadness, my disappointments. Now let's talk about succession. During the tense period, when the Buddhist academy was dissolved, I told Venerable Gia Lam. He looked down and there were still us. That means there were still capable, good students who could succeed him. As for us, looking down, we didn't see anyone. And Venerable also saw the same thing. He said, "Yes! I'm more fortunate than you guys." That is, those years when everything was dissolved, there was no one left for you guys to whom you had to say later, "I will endure humiliation so you guys can do the work." Even now, when I think about it, I still want to cry. "I'm old. I will endure humiliation so you guys can do the work." That is why, at all costs, I presented to you: the strength of Buddhism is not political, but cultural and social, and education is the top priority. You can lose anything, but you cannot let a day pass without educating monks and nuns. So, by all means, we must re-establish schools, in all forms, we must have schools.

But of course, you learn and then you teach. Teachers pass on to students, not just anyone can teach whatever they want. If I am not allowed to teach according to my own opinion, according to my understanding, and someone behind me tells me to do this or that, then I will never teach. If there are venerable monks and venerable monks behind me, then it is okay, I will come back and explain. But if there is someone behind me - the government or the government - giving orders, then I cannot teach.

If I say this, some people who are not here will hear and say that I am deliberately causing trouble. Recently, there were two diploma awarding ceremonies, here and in Van Hanh. I don't know clearly about here, but in Van Hanh, when receiving the diploma, a monk from Gia Lam saw me passing by and showed me a photo and told me to look at it, to congratulate us. After looking at it, I smiled and walked away. I thought to myself, "You can't be happy, son!" Later, when I happened to meet Master Giac Toan, I said, "You guys are so thoughtless in your work. You guys taught a class of monks and nuns to pass on the Dharma, but you weren't proud of your own robe when you went to receive the diploma, but instead you wore a robe. So what did you guys pass on? Obviously, that robe is from the West. Where did that robe come from? Since the time of the Roman judges, people were still afraid. I told Master Giac Toan, even in communist courts, they don't wear that robe. You know, the tradition of Western courts is that when they go to trial, they wear robes. But the communist court said that it was the remaining influence of Catholicism, they did not wear it. So why did the teachers let the monks wear that robe to receive their diploma? So what did the teachers pass on and inherit? Then teacher Giac Toan said, what happened when Van Hanh University allowed them to wear that robe? I said, in the past, Van Hanh was a secular school, teaching secular students, they wore it according to government regulations. But this is a religious school. The monks who taught scriptures went to work in the secular world. And this is also a school for monks. What did they pass on by wearing that robe? Then they blamed each other. But I said, the teachers are all educated people, with degrees, not ignorant. There are two cases: If the teachers are ignorant, then do not do culture and then poison a whole generation of young people. But if they do it because they listen to other people's orders, I do not accept that. We study to inherit the Patriarch, to inherit the Dharma. Whoever says it is right and supports it, I will do it - but I listen to what is right, not to listen to nonsense and then poison the young people. I know, many people like that robe, they like it better than their own robe. If you like it, then take off your robe and go, don't wear your robe and do such a thing, it's unacceptable because it's a state of mental breakdown in learning. Of course, they say I'm a bit too much, but I have to say it so that monks and nuns are aware of it and don't let it happen again, but I'm not against it. I don't oppose the monks learning whatever they want. Don't think it's simple and wrong and then poison a whole generation. I live like a monk with all my honor and my temple. If life needs it, I use my knowledge and mind to serve life. If it doesn't, then I'll go back to my temple and live. And if you don't let me live in the temple, I can live under a bridge. But I maintain my dignity, and must clearly identify that.

I want to reiterate, here if the teachers are qualified to teach Buddhist College - that is the quintessence of Buddhism in a country, but do it unconsciously, there are only two cases: One is ignorance. Two is bowing down and following other people's orders. Both are unacceptable. Ignorance and doing culture should not be done. Bowing down and following other people's orders is cowardice - also should not be done culture.

Talking about Buddhist culture. Before 1975, since the fall of Mr. Diem, Buddhism had just begun to have a mechanism for training Colleges and Universities. So in just about 10 years, Buddhism had educational and cultural facilities that caught up with the times. Talking about Mr. Diem's time. When I was in school, every time I read the Hue University newspaper, I read it and felt seething because people considered Buddhism to be nothing. Relying on the university, they thought that they had studied the East and the West, ancient and modern, and could say whatever they wanted, but Buddhism could not correct them. No one was qualified to speak. For example, there were some professors at Hue University who studied in Louvain. They talked, quoted books, but quoted everything. There was Abhidharmakośa-śāstra, there was Vijñāptimātratā-śāstra, there was Mahāptimātratā-śāstra, there was profound explanation, but they quoted Sanskrit and Chinese... our teachers could not answer. They knew they were wrong but could not answer. When Diem fell and Buddhism had enough basis to speak, they - the priests and university professors - no longer criticized Buddhism as before. Then Buddhist culture began to rise - within only 10 years, and that was during the war. Van Hanh University, which the teachers should know, later when writing about the history of Vietnamese thought, no one can ignore Van Hanh. Right now, many people have written about it. Except that no one in the country talks about it, but people outside the country still write about it. In the so-called Buddhist literary and artistic thought, it is at the forefront. You know, at that time, the so-called hippies, the youth of the new era, were very proud to go out and hold Tu Tuong, the newspaper of Van Hanh University. Reading it, you may not understand it all, but it was almost a mode, they were proud because they read Tu Tuong of Van Hanh. Operating for only 10 years, it conquered a generation of intellectual youth. But it was not an easy activity. Around it, there were many newspapers that did not like Buddhism. We only had one university, but on the Catholic side, there were at least two: Dalat University and Minh Duc University. Minh Duc was the first to open fire to attack Buddhism. A priest wrote in Minh Duc University's newspaper, distorting Buddhism, talking to the point that the General Department of Culture had to meet and finally asked me to write a response. I said this was unnecessary, because this priest also spoke nonsense, not worth anything. He was only a bachelor, so I let my students write. Then I gave it to a teacher, also a student - a student monk to write. Just write one article, and they immediately shut up. This is not a matter of pride or arrogance, I want to tell you the results of cultural activities, and our strength lies there, not in politics. The so-called political strength of Vietnamese Buddhism at that time was just a superficial thing. Its real strength lies in culture.

As for later - let me tell you the remaining time! From 75 to 80, there is no need to talk! From 82 until now, what has Vietnamese Buddhism had? How many newspapers? How many research books? No need to answer, everyone knows. But now there are many pagodas. There are more monks, more PhDs than before, but why can't we publish a newspaper? Only Giac Ngo is called the official voice of the church. As for the newspaper Giac Ngo, it does talk about Buddhist scriptures, but when I criticize it, they say it's because of prejudice, but in fact it's not true to its stature, and sometimes it even writes nonsense! What does a Buddhist newspaper have to do with the story of Nato and Kosovo that I oppose? Are those monks working for a political newspaper or a Buddhist newspaper? And the story of opposing Nato to support the Vietnamese Communist Party or supporting China has been talked about by dozens of newspapers outside, why do I say it? That means there is no real Buddhist newspaper. The strength of Buddhism lies in culture, not in politics. The strength of culture can conquer the world, we must be aware of that. Looking back at ourselves, in 20 years, will Vietnamese Buddhism have any culture worth proving its existence? Nothing! In the present, for me, it proves to be powerless.

As for the young generation of monks today. In 5 or 10 years, the teachers must be aware of this and must do it. But if I want to do it, I must find someone right now to build it up, that is, to guide it, and then when they are strong enough, they will do it themselves. I must find someone. First, I must train the teachers to translate the sutras. At first, I will translate some easy articles, but no one can do it yet. I have been looking in Saigon for a whole year. I told the teachers in Già Lam to look for them but they still haven't found anyone. But on the condition that if their level is still weak, I am willing to teach them. But in Saigon, if there is a lack of material resources, I will mobilize both material and spiritual resources to help them, but they still haven't found anyone. Can't translate! I graduated from college but still can't translate! When I was teaching in the past, I knew that to study Buddhism, one only needs to graduate from intermediate level. For example, in the class of Teacher Phước Viên here, after finishing intermediate level, they can translate Abhidharmakośa. I looked back and saw that the translation was possible and the Buddhist Academy in Nha Trang printed it properly. It's like that in Saigon. In Hue, it's not there either. Master Phuoc Vien went to look for people in Tu Dam and Tu Hieu to do it, even though I gave him more guidance, he still hadn't found anyone. There are some monks in Binh Dinh that I also told him to keep an eye out for. We're looking for talented people, people to cooperate with and inherit. You monks have to practice right now so that in 5 years, or at the latest 10 years, you'll have to take on that role. In 5 or 10 years, Vietnam will have unexpected progress, and in the current state of intellectual progress in the world, if you are a Buddhist monk who is half-baked, half-baked, you won't be able to spread anything, you'll be eliminated. And if Buddhism still exists, it will only exist in the way that people regard Buddha as a God of Earth. That is, worship Buddha to pray for good business, to avoid illness, to win the lottery... But if you keep not finding people and not being able to organize, you'll end up in that situation. I'm not exaggerating here. I know there are still some monks hiding somewhere that I haven't found yet. But here, even those who have returned from their doctoral studies in India: I am disappointed. I have talked, I know. Here, we have many schools. There are intermediate schools, colleges, academies... but the teachers who teach Buddhist colleges, except for a few people, the rest do not know Chinese characters, or know very little. Reading books is not enough to read, and studying the scriptures without knowing Chinese characters is considered to be 50% lost. Not knowing Pali and Sanskrit is 100% lost. Where will we go with such a level of Buddhist studies? So we have to see this abnormality, that there are many big temples, many monks and nuns, many schools but there is no content. A situation that is not simply a decline, but... I say - like shouting out: it is dangerous for the life of Buddhism. Because studying like that, when you graduate, you cannot understand the scriptures, you teach nonsense, you just teach the scriptures according to your own ideas.

Talking about the educational organization structure. Later on, the educational structure of the Vietnamese Buddhist Sangha developed much more than before. Every province had schools, more schools than before. At that time, when I was the director of the Central Buddhist Academy, preparing the educational program from elementary to college and university, I participated, so I knew it well. At first, we only had one college, Hue Nghiem. Later, due to the need, we established another one in Nha Trang. The lower-level schools were divided by locality. Which province needed elementary schools, which province needed intermediate schools... the assignment was clear, and we could mobilize them. For example, when the monks finished elementary school in Da Nang, I said they needed to be sent to intermediate school in Nha Trang so that the student monks here could both study and practice teaching, with my guidance, they could go right away. We can move, that is very important because there is a very centralized direction of a clear Buddhist education board, and when the superiors give orders, they go - wherever they are sent, they go.

Now they are dispersed to each locality. Nha Trang has one, Phu Yen has one. Each place has a Buddhist academy, each province takes care of its own province, when they need to be mobilized, they can not go. They say the central government is one thing, but the central government does not give me a single class hour, I do not need to go. Then there is this situation: if there are too many schools, where can we get teachers to teach?

I know many provinces do not have people with enough Buddhist qualifications to teach. So why do we still open schools? Actually, if we teach and learn according to the standards, in the current situation, we do not need many schools. We should concentrate to study, not open everywhere like this. Without teachers. Teachers are still learning Chinese characters, how can they teach the sutras? The sutras are not that simple. Outside, students who study Chinese for 3 years go to apply for jobs as secretaries or translators, but people don't hire them because they say they don't have enough qualifications. Here, you haven't studied for 3 years and yet you go out to teach people, what do you teach? Teaching Buddhist scriptures is no joke. Unless - let me say it's superstitious! Somewhere, some Demi-Gods and Semi-Devils appear and enlighten you, and you wake up one night and naturally teach well!

But if we talk about the principles, it's impossible. But when I meet some teachers, I'll say it straight. What is this? To lead a Buddhist college, at least the head must be fluent in Chinese, not just anyone can do it. It's not like the government tells someone to do it. It's not like the party tells someone to be the Dean, so that person is the Dean. No way! There can be many people with moral qualifications, but to lead education, one must have qualifications, especially at the university level. University level training is to train those who will be future church leaders, but if they study badly, they will lead the wrong way, and will lead millions of Buddhists to where? Education is no joke. People have said that if you make mistakes in politics, you will kill a generation, but if you make mistakes in culture, you will harm them forever. We are not gods. No one is so holy that they can tell you whether you are right or wrong, but the basics and standards in life must be there. To study and teach the sutras, you must know Chinese characters. If you don't know Chinese characters, you must know Sanskrit and Pali. Otherwise, that's fine. You can just read for fun to research. Everyone knows that. So why do we still open schools?

The answer must be related to political views. I've gone a bit far from the issue here, but I still have to say it so that you can understand why there are such schools. If only Nha Trang had a school, then monks in Phu Yen would have to go to Nha Trang to study. If Nha Trang also did not have a school, then both places would have to go to Saigon to study. This would concentrate monks in one place. Now, if Phu Yen had a school, who would let you go to Nha Trang or Saigon to study? Each locality would take care of its own place. And wherever monks study, they would definitely have to declare. This is extremely beneficial! Our teachers in the intermediary have made records for the police and local management. This is a measure to strictly manage monks, not for educational purposes. If anyone here says I am distorting, I will accept responsibility, but from my perspective, I see this as very dangerous.

We must escape this situation if we want to survive. Education is not a trivial matter. In real life, if you want to be a doctor, you must study to graduate. Once you have a degree, you must also go through a medical council to confirm your professional qualifications. If you want to become a lawyer, after you pass the exam, you still have to do an internship, have a bar association confirm your ability to defend before you can become a lawyer. Because it is a human life. You argue for someone, that person does not deserve the death penalty, but you argue nonsense, that person is sentenced to death. To be a doctor, that person's illness is not so serious that you treat him wrongly, causing him to die. So you have to ensure your education. It is the same in studying Buddhism. That is physical death, but here, people die spiritually, so you cannot be ambiguous about that. That is why I said it is a dangerous situation, we have to be aware of it.

That is about the issue of education that I just spoke in general. And in this issue, teachers, uncles who have a different view, I do not say it is wrong, and I also do not say I am right.

Just look at it yourself, slowly learn it. You have to reason in your own way, but the important thing is to know what you need to learn and your intention. We must orient ourselves correctly, for our future and the future of Buddhism. Going further, for the country, for the people. We determine that the existence of Buddhism is for sentient beings. The Sangha exists in this world, in addition to the happiness and the peace of Nirvana for individuals, but also for sentient beings. Because the Three Jewels are the place to take refuge. If they exist but cannot be a place to rely on, are just a mixed group, living unworthy of being a place to rely on for others, then that Sangha does not deserve to exist. But I tell you the truth. If Buddhism is like that, then get rid of Buddhism! It is not necessary! They do not need it in life. There are many theories to exist, to get rich. They need Buddhism, they need something else, something that life does not have. If Buddhism is like that, it can be destroyed, it is not necessary. We know that. For Buddhism, destruction is a common thing. Buddha Shakyamuni also said that at some point, his teachings will no longer exist. Maitreya Buddha will be born and preach a new Dharma. So we don't need to, don't be afraid of that.

After the education issue, I will talk about one more thing, and I repeat: don't believe me completely, hi? Just verify to see what is true, then listen, if it is not true, then forget it. I didn't come here to talk nonsense, but to talk about my concerns that I want you to know. Young monks need to know. That is the matter of survival - first: the elderly monks and second: of all Vietnamese Buddhism. That is the common concern. Now it is no longer just a matter of monks, but of Buddhists as well. There are many people who are very worried. That is the matter of survival.

Now we look at it in general, in many Buddhist countries in the world, there is no country where Buddhism has to suffer... I'm not saying it's a tragedy, but rather a disintegration like Vietnamese Buddhism. Many times it is in crisis. Whether in the country or abroad, we still suffer from that crisis. This cannot be found in a few sessions, but we must find the cause to overcome and change it. That is the deep, long-term cause. Now we look back at the present, to know our beliefs. In general, I actually do not want to talk, because if I talk, people will say this is a political issue, I go to propagate politics, I do not want to. I teach monks, I only want them to study the scriptures. Just like before when I was in prison, the police asked me how you guys teach, but all the monks in the temple tried to protect the Dharma. I said no. Since I started teaching, I have never talked about politics in class. I only teach Buddhist scriptures and when they understand, they know what is right and wrong, they do as they please.

But this is not a class. This is a meeting where, as I said: we talk about life and religion. Honestly, it hurts my heart to talk about it. Speaking out would be too much of a pain, so I almost never want to speak. Outside, many people advise teachers to speak to show the reality. No. I don't speak. It would be too much of a pain. Above are our teachers, our mentors. Below are our brothers. It's hard to speak. Here, with the teachers, I hope that we consider them as family, and that we must understand what needs to be understood. Now we often talk - it's the same outside. Many people come back and say to me "those state-run teachers". This state-run monk, that state-run teacher, hey... I say that in Vietnam, there are state-run churches, but there are no state-run teachers. Those teachers are also my teachers, my friends. Each person does things in their own way. I don't think I do it right, and so I also hope the teachers don't force me to do things their way. But I have my own perspective! I say what I see! But I only say it at home. I have not written any article or book to talk about this, although I should have said it so that the young monks could understand. I want to do the same here. I do not want to say it and then cause division among the monks on this side or that side. Now it is the same in our house. If an outsider who is not a Buddhist, an indifferent person, says: "Oh, these monks are arguing with each other." It's all bad! Do I speak ill of the monks? I am also bad, because for example, now I speak ill of the monks on the other side as state-owned enterprises, then outside people say: "Well, state-owned enterprises are also monks. They have all eaten Buddha's rice from childhood to adulthood and have become like this!" We should not speak ill of them. But here I also have to speak, and speak a lot so that the monks can make their own judgment. We must be calm. We need to understand, but not because of that understanding go around talking nonsense, causing unnecessary conflicts. And in here, if there is someone who is rude to his superiors because of that, then it is not appropriate.

But it needs to be said. For example, the first time On Tu Dam went to a meeting outside Hanoi, I brought him out and I said something that he had to repeat later. I said, "Teacher, when you go to this meeting, I hope that you will not let us be humiliated later." I said it so directly, but whatever you do to On, I still respect you. And I repeat many times, here, young teachers, do not be too enthusiastic and attack randomly. You must know your responsibility when speaking. Because in 5 or 10 years, you will be in a role that, if not a leader, will be in a supporting role for you, Venerable Sir, and you leaders, so you need to know right now. Why do I say this? Because I was in Gia Lam, there were many monks studying, all of them went to college and university, but they did not know what the Unified Buddhist Church was, what the Vietnamese Buddhist Church was.

Of course, when those people shaved their heads to become monks, I had already been released from prison. Everything was stable, they did not know anything. But they talked to each other, I heard them say. They said this: Venerable Huyen Quang and Venerable Quang Do in the 63 period had contributed to the revolution. But later, when the revolution succeeded, people did not let you do anything, so you were dissatisfied and opposed. Those are the stories of the monks. I feel sad when I hear them, and that is why I have the responsibility to speak. But I repeat, it is not because of listening to me that you guys go around attacking randomly to cause conflicts between this teacher and that teacher that is not good. Things are like that, we must know.

I talk about the reason for the birth of the VBS, and since the birth of this church. That was a very tense period. At that time, Venerable Tri Thu was the Director and one day after coming back from a meeting, he told me that he had contact with the government - at that time Mai Chi Tho was the Chairman of the People's Committee of Ho Chi Minh City, they were very tense with the monks at the Institute of Propagation of Religion. Mr. Mai Chi Tho said this: You guys only have two paths: one is to follow, two is to oppose. If you follow, we will give you many things to support you. If you oppose, we have enough tanks and armor. If you want to oppose, then oppose! Both of them are wrong for me. That is the threatening attitude, and the Venerable also clearly said: If we follow, we will not follow. If we oppose, we will not oppose. But they said there is no third way.

Then until the movement to establish a unified... I only talk about the Venerable's state of mind. He was very tense. That means he did not want to do it anymore. Under the pressure of the government, he did not want to do it at all. One day I woke up at 3:30. That day, when I woke up, the attendant came to tell me that he had been up since 2:00. He waited for the teacher and he invited the teacher over for tea. I went over to talk to him. He said he wanted to withdraw. He could not stand this problem. Then I had an opinion. I said either the Venerable should continue doing it, or the Venerable would lead the new church. That was my opinion, I did not incite the Venerable. Even if I incited him, he would not necessarily listen. He had his own decision! Obviously, he was still wondering about this matter, but Here, there is Master Thai Hoa, who must have heard Venerable say many times, "I will endure humiliation for you to do your work." Then, during the period of discussion about the charter, the Venerable often discussed it with me and Master That. In it, there was a clause like this: GHPGVN is a member of the Vietnam Fatherland Front.

Both I, Venerable, and Master That found it unacceptable, because in theory, the Fatherland Front is a political organization under the leadership of the party, and Buddhism does not do politics. If it were to be there, it would become a political organization and no longer a Buddhist Sangha, so Venerable firmly opposed it. They persuaded a lot. At first, it was the city, but it did not work. Then they sent Mrs. Ngo Ba Thanh, a lawyer, to persuade and reason with the Venerable. Later, On told me that Ngo Ba Thanh came here to tell us about that matter. On said, we cannot argue with Ngo Ba Thanh. He is a lawyer. But On said like this: In the front, there is the Women's Union, the Youth Union... and our Church is full of high monks and venerable monks, but if you tell us to sit with the women, how can we sit? Mrs. Ngo Ba Thanh could not answer. On simply reasoned like that. But you know, through that way of reasoning, you see what the position of the Church is like? On did not need the law, he spoke specifically, to avoid the law. Therefore, we need to know what the position of the VBS is: It is just an Association, although it also uses the two words Church like here. But they have many ways of swapping. When translating into English, people do not translate Church. In English, there is no word Church, but the word Association of Women is used: Women's Union - equal! A Church with the Women's Union, Workers' and Peasants' Union, etc. are equal. So, who can we say we lead? The Church president and the Women's Union president, in the Front, sit at the same level, so how can we say he leads us? Venerable On saw this right away, he refused, so they stopped talking. Later, when they went to Hanoi for a meeting, they still proposed again, but On resisted to the end and said, if it didn't work, he would rather resign.

On the Front, the Religious Committee couldn't convince him, the government couldn't convince him, and the party couldn't convince him either. On was determined. That was the most tense period for the Venerable. But On was old. And we know, On was a sincere monk who didn't know political tricks, and didn't have any political ability. He didn't have the ability to deal with it. If he didn't like it, On would just be quiet, that's all.

However, at that time, no one supported the Venerable. They avoided the Venerable. Even On Tu Dam at that time was afraid and didn't dare to talk to the Venerable. For several days, On was alone. We must understand the old man's state of mind at that time: no one came to On, no one talked to On, afraid of being implicated, afraid that people would say that I incited On because On was still determined - alone, he was also determined not to accept. But we know the Venerable. On practiced virtue, yes, but his ability to speak or deal with things was not much. With the political collective, they had so many tricks, but On was still determined. In the end, they were afraid that On would resign, so they accepted this: to be a "Yes" member of the Fatherland Front. On accepted HAVING, not BEING. HAVING, whoever wanted to join could join. When needed, we would send someone in, otherwise, that was it. So On accepted. Later, On told me that at that time, Master Tu Hanh was the General Secretary. He gave the minutes to On to sign. On saw the word "is a member". On said: "You guys see that I'm old, you guys are deceiving me. Before, you said YES, why now you put the word IS? I didn't sign." Signing the minutes like that, On didn't sign.

You guys saw that the story was so complicated. That was the story of the birth of the Church. And there was another side story. At that time, On Thien Sieu was called Tuong Toa, leading the Unified Church delegation. We and the monks in An Quang were all Venerables. But when we got to Hanoi, the other monks out there were all Venerables and Senior Venerables. 50 years old Venerable, 30 years old Senior Venerable, a whole bunch of Venerables and Senior Venerables. My teacher Minh Thanh was shocked, seeing that when his Unified delegation came out, only the teacher was Senior Venerable, and all the students were Venerables, so when he came out, he lost. Well, then all of you come together, and self-proclaim yourselves as Venerables and Venerables.

Therefore, I say, a newly born Church, not yet formed but already fighting for positions and status like in the real world, that Church is not worthy of my service. Although I still respect my teachers. I still pay homage to Venerable Thien Sieu, and Venerable Tri Tinh is my Master, I still respect him. But a Church born with a noble mission, yet to do anything but already fighting for positions with each other, is not worthy of me serving, let alone leading me. It is clearly a political tool, not a Church. If you say I am distorting things, then say so. If necessary, then review it. I am responsible for my words.

Then there is another matter. Venerable Gia Lam came back from the meeting and told me about it. It is a matter of organizational structure. In the party, people only allow us to organize the Executive Committee (BTS) at the provincial level. Venerable On just said, we Buddhists practice in villages and communes, but in the province there are only a few monks. If the BTS is only at the provincial level, then there are only a few monks, the Sangha cannot lead Buddhists. There must be a BTS in the villages and communes. They refused, we argued to the point that sometimes On banged his stick on the table, On demanded to go back. On said because this is his historical responsibility, we cannot let history later condemn him, laugh at him. Later they accepted until the district level. But On told me this. We cannot make a fuss. We demand until the commune level but in the end they only accept until the district level, that is okay for now, then we fight slowly.

But, there are two points in this. First, why do we have to demand? Our organization, we do the right thing, if there is any violation of policy, the government will reject it, but as for organizing activities, it is up to us. If we violate policy or the law, we will be punished. There is no such thing as asking. Ask permission for everything. There is no such thing. And this point, belongs to the tricky thing of the noun - up to the district, but called the Representative Board (BDD) not BTS. The Unified Buddhist Church, from top to bottom to the district, is all BDD. And like that, if you monks have activities, you know, when the provincial BTS meets, the districts come to the meeting, it is BDD, not BTS. The Unified Buddhist Church, from top to bottom to the district, it is all BDD. And like that, if you monks have activities, you know, when the provincial BTS meets, the districts come to the meeting, because it is BDD, you only have the right to listen and present. That means you monks cannot lead your Buddhists in the district. And if you monks do not lead, who will come here? Of course, it is you guys in the front. It is clear that the organization is how to keep the state in control of the Buddhist Church.

I say this a bit far, but so that you monks understand the problem of organization. In the future, if you are in a leadership position, you must be aware of that from now on (end of tape, missing a paragraph)... an effective Church, and what form it should take so as not to become a tool of any political force.

The other day in Chau Lam, Mr. Ngoc came to visit and talk, I also mentioned this issue: the issue of the Church being in the Front, I do not accept. As for the issue of union between the two Churches. I said our position is that there is no issue of union. The VBS is a member of the Fatherland Front, which is a political organization. We do not do politics, we do not unite with any political organization.

Then people say that in our regulations, in our constitution, the party leads everything. I said I knew that point. I also know that Lenin said: "The party must use religion to gather the masses". Lenin said, any communist cadre who oppresses religion is reactionary. Lenin did not accept religious repression. In communism there is no religious repression, that was Lenin's instruction: "The party must use religion to rally the masses." "Meaning: religion is a political tool of the party. Because the party is not capable of gathering, it must borrow the hand of religion to gather for it. But I will never let Buddhism be a tool for any political party.

Like the Soviet Union, a political party collapsed after 70 years. Even if the Communist Party of Vietnam exists for another 1,000 years, I will never use the 2,500 years of Buddhist history as a tool for any party. I also said, if my words are digging my own grave, I am still willing to bury myself, I cannot accept that. And if the law is correct, I respect the law. But if the law violates my ideals, I do not accept that law, do not use the word law with me. It is true that in any country, the law must be respected. But if we set our own laws to use those laws to violate the values and ideals of others, then I do not accept that law, I am ready to die. I have faced the death penalty before. I am not afraid, I accept it. This is not a challenge, but a matter of my ideals.

Then I asked about this one more thing. In Saigon, I heard a Buddhist say - a real Buddhist, said that Tu Hieu Pagoda sang Catholic hymns and hung interfaith banners. But I tell you frankly, I know for sure that America did not instigate this, the Vatican did not instigate this either. So who instigated this? That is, the story of Buddhists making up stories to slander the monks. And here I am talking about something unusual: a Buddhist Brotherhood Leader of GĐPT, who has been active for many years, made up stories to slander the monks. Everyone here knows, when did the monks sing hymns, when did they hang interfaith banners? But he told me "I saw it with my own eyes, heard it with my own ears". A Buddhist made up such lies. I told him, "I know for sure that no one in the Church instigated those monks to say Such a lie. There is no benefit. But the monks there are like me, practicing, they are also afraid of committing the sin of lying. So, lying must have some benefit for them to say it. So what is this benefit? and who incited them to say it?" This is an unusual story, and it's even more unusual. If we elaborate a little more, it will mean: Tu Hieu Pagoda is not Buddhist because the monks chant sutras and sing hymns. So Tu Hieu is just a disguised Catholic organization, and these monks are all disguised Catholics. So, people say that monk Hai Tang is Catholic, the Vatican bought monk Hai Tang. So who spread this news? What was the purpose of the rumor? I even asked the policeman, because he is a policeman, so I asked to know, but I have heard it but I don't know if it's true or not. I heard that some monks from the Church went to propagate interfaith communication at Tu Hieu Pagoda, but I know for sure that there is no interfaith issue. Even you know that Venerable Thien Hanh is not involved in interfaith communication. You confirmed to me that there is no such thing. So why did those monks go and talk? I know that the monks are also afraid of the crime of lying, but there are two crimes: the immediate crime and the back crime. The immediate crime is closer: the monks are afraid, they have to speak. As for the crime behind the back, I have not seen it yet. "You monks, leave it for later." I told them straight up, using such tricky tricks with Buddhism is not worthy.

There are many other things. In Saigon, I know many monks do not dare to come to see me. Many times when I accidentally meet them, my personality is stubborn, I like to tease them. I ask, where have you been all this time? I say, "Master, I've been busy all this time." I ask, "Are you busy or are you afraid?" I answer, "Yes, Master, I'm busy. I'm building a temple. Oh, I know! So go ahead and build the temple. It's okay. Just kidding! Then there are many monks who do not dare to come, but send their disciples to come. Actually, I know. We cannot abandon each other as brothers. But I like to tease them. They say, "Yes, Master, I'm busy. I'll send this to offer to you." - "Ah! Are you busy or are you afraid?" I say, "Yes, Master, I'm busy." That's just kidding. But here I ask the police. Why are those monks afraid of coming to me?

There are two cases. One is that they consider the government as petty, so when they meet me, the monks do not dare to meet me, because the government is full of petty people who are petty and vengeful, (laughter...) they are afraid of revenge. So does the government have petty people? If not, the monks are cowardly. But I do not believe that Vietnamese Buddhism is that cowardly. Being that cowardly does not deserve to exist. I laugh when I hear you say that, but here, although I laugh, I laugh until I cry. That is the situation we have to understand. Even the monks here in Hue avoid me when they meet me. Sometimes I am a bit too much. I call them back and ask, "Why didn't you say hello when you met me? You're a little too cowardly!" But after I said that, I laughed and said, "I was just joking, go ahead. Your business is yours. My business is mine." That is, after I said that, I regretted it, realizing that sometimes I was also... Called "angry and angry but my language is humane." I said a bit too much, but I didn't offend anyone. After that, when we met again, we smiled and talked to each other. I find a way. That means if I make a mistake, I find a way to improve it so that they don't feel guilty about talking to me later. How can I do that? I said, in real life they hate each other, they curse each other, then each go home to sleep. But in the temple, that's not possible. Even if I yell at the monks, they still sit together when they eat on the street. When they go up to worship Buddha, they also worship together. Can't I worship Buddha inside and recite "Namo Sakyamuni Buddha", but outside, standing next to me, I think "this face is so hateful". How can that be possible, huh? It's very different in real life.

So we have to create conditions to live.

I've said that a lot so far. Actually, I still have many issues to talk about. I think I have had a lucky opportunity. A very good fate. I was able to meet and talk with the monks, so that when they study, the monks here can understand my state of mind, and especially understand my purpose in teaching you, what is it? and what are you studying for?

As for me, by any means, I will find conditions for you to study. I still teach. No matter how difficult it is, I accept it. It's just that I can't go out here. If I could go out, I would still go out as usual. So I see that my studies are that difficult. But if the teacher has a purpose to teach, the student, if he wants to have a purpose, must make an effort. And in general, the immediate task of the monks is to study. As for the other things that you know, you should leave them there to ponder. Don't just know and then talk nonsense! I'll say it again. Don't talk nonsense, because the monks around you are all my brothers. He is also the uncle and master of the monks. We should not speak rudely, that is against the teachings. For example, I still respect Venerable Tu Dam. When he comes to Gia Lam, I still put on my robe and pay homage, and if he talks to me, I talk. If he doesn't talk, then that's fine. As for our students, we have to be polite. But in our family, we talk to each other, but if people say something about him, I will defend him.

Well, it's okay to talk about that much, to save time for other things. First, I also want to know some opinions of the monks here about the issue of studying, the issue of practicing, including the issue of the future - the future of the Church.... Well, let's forget about the Church now - the future of Buddhism and the future of the monks themselves. We should also discuss. Here, there are monks and elders participating, we can listen and we may find some way to get out of this situation. If I cannot escape, it is not that I die with honor, but Vietnamese Buddhism will die in a state called humiliation. It is better that people destroy me by force, execute me. On the other hand, if I am given a big temple, a big Buddha but inside is empty, then of course I will die, but like a body that is increasingly swollen in a state of illness while inside is rotten and empty... that is unacceptable. Unfortunately, we should only talk about Buddha when studying Buddhism. But the story of Buddha is dragged too much by worldly affairs, so I have to talk about it. Sometimes I also secretly ask myself, have I studied the sutras and practiced all my life but I don't know where I went wrong, but the more I study and grow, the more I see the troubles of worldly affairs? We study and practice Buddhism, we should be leisurely and liberated without any attachments, worldly affairs seem so free... but why do I have so many problems! Am I studying right or wrong? There must be mistakes in there. There are mistakes but there are also rights. I only say the rights, but when the monks meet, they are still happy as usual. Nothing. We still eat together when we meet, talk happily back and forth, but it's not fake. There's sincerity in it. It's a bit too much to say that we're hypocritical. It's not true!

But sometimes we have to talk about family matters. Because we practice, we don't always sit and chant sutras. Sometimes we have to sweep the trash. Sometimes we have to clean the incense bowl. Burning incense, fragrant incense has dust. And if there's dust, we have to sweep it away, don't expect fragrant incense without dust. Everything is like that, because life is like that. We're still in this world. Surely the monks here who practice know this. Burning a lot of incense will have a lot of dust! If you want a lot of fragrant incense, you have to collect a lot of dust. We have to accept it. So why...what I'm saying is like I'm defending myself for talking nonsense all this time...