*Đọc 43 phút*

By THÍCH TỪ LỰC and TÂM HUY HUỲNH KIM QUANG
Translated by NGUYÊN GIÁC PHAN TẤN HẢI

I/ Introduction

The year 2025 marks the 50th anniversary (1975-2025) of Vietnamese refugees fleeing Communism to seek freedom in the United States. Among the first 125,000 to 130,000 Vietnamese refugees who arrived shortly after April 30, 1975, were many Buddhist monastics. (1)

One of the first states in the United States where Vietnamese refugees arrived was California, specifically at Marine Corps Base Camp Pendleton, located in San Diego County in Southern California. The initial Vietnamese refugees played a crucial role in shaping the Vietnamese refugee community in California.

As of 2023, there were approximately 2.4 million Vietnamese Americans residing in the United States, according to the U.S. Census Bureau. (2) Of this population, nearly 60% of Vietnamese refugees were born in Vietnam, while 40% were born in the United States. At that time, about 38% of all Vietnamese refugees in the United States lived in California, followed by Texas, which accounted for 14%. The largest concentrations of Vietnamese refugees were found in Orange County, Santa Clara County (Northern California), and Los Angeles County in California. Consequently, the total number of Vietnamese individuals living in California was approximately 912,000, representing 38% of the 2.4 million people.

According to the Pew Research Center (3), 37% of Vietnamese refugees in the United States identified as Buddhists at that time. This means that approximately 888,000 Buddhists were part of the Vietnamese refugee community in the U.S., with around 337,440 residing in California. However, these figures may not be entirely accurate. We collected the statistics in 2023, and the numbers may have changed as we approach mid-2025. Nonetheless, these figures provide a useful overview of the total population of Vietnamese individuals and Vietnamese Buddhists in the United States and California.

Over time, since April 30, 1975, the number of monks and nuns settling in the United States has increased. They have arrived through various means, including sea and border crossings to escape Communism (from 1975 to 1989), the Orderly Departure Program (ODP), and the Humanitarian Operation (HO) (from 1980 to 1997), as well as through religious activities supported by pagodas and Buddhist organizations in the United States since the early years of the third millennium. These monks and nuns, regardless of their status, carry with them the mission of propagating the Buddha’s Dharma and maintaining and promoting the cultural traditions of the Vietnamese people and Buddhism in foreign lands. This commitment has been the primary driving force behind the formation of Vietnamese Buddhist communities in the United States over the past half-century.

Compared to the Lạc Việt people’s over 4,000 years of civilization, half a century is a relatively brief period. However, when considering the nearly 250 years since the founding of the United States, half a century accounts for one-fifth of that time. In other words, the presence of the Vietnamese Buddhist community in the United States, particularly in California, for half a century provides a significant opportunity to reflect on past achievements and to envision future directions.

II/ Establishment of Temples and Organizations  

To propagate the Dharma in a foreign land, one of the essential prerequisites is to establish a facility or temple. In Vietnamese Buddhist tradition, a temple is referred to as the Three Jewels (Buddha, Dharma, and Sangha). This signifies a place for worshiping the Buddha, disseminating the Buddha’s teachings, and providing a residence for monks and nuns to preach and guide Buddhism in their study and practice.

When crossing the sea or the border in search of freedom and settling in America, monks and nuns, like all other Vietnamese refugees, arrived with nothing but empty hands. Consequently, establishing a temple during the early stages of settlement proved to be extremely challenging. The difficulties in building a temple encompassed several aspects: foremost, financial constraints, and secondly, the legal or licensing requirements imposed by local authorities to permit the establishment of a religious facility. This is why most monks and nuns begin their temple-building process by renting or purchasing a house to live in, gradually transitioning to raising funds and applying for a permit to construct a temple. However, obstacles frequently obstruct these steps from proceeding as desired. The most significant challenge is obtaining a permit to build a temple or converting the purchased property into an official place of worship, a process often referred to as transforming a residential house into a temple.

Just to highlight a few points, the monks and nuns who arrived in America as refugees during the early stages had to make significant sacrifices. They dedicated their mental fortitude, intelligence, and financial resources to establish a temple that was sufficiently equipped to fulfill their desire to propagate the Dharma in America.

According to Gary Laderman, Luis D. León (4), and Charles S. Prebish (5), there were approximately 165 Vietnamese temples in the United States as of 2003. However, a document from The Association of Religion Data Archives (ARDA) (6) indicates that there were about 270 Vietnamese temples in the United States as of 2000. Additionally, Venerable Thich Quang Minh, in his PhD thesis titled “Vietnamese Buddhism in America,” presented at Florida State University in 2007, reported that there were approximately 279 Vietnamese Buddhist centers in the United States as of 2005.(7)

According to the list of Vietnamese pagodas in the United States, as detailed in the Lunar and Solar Calendar Comparison (Lịch Âm Dương Đối Chiếu) published by Minh Đăng Quang Temple in Westminster, Southern California, in 2012, there were approximately 337 Vietnamese pagodas across the country. However, as of 2025, this number has likely changed significantly, as the construction of new pagodas in the US has increased considerably over the past decade. Unfortunately, we do not have any statistics to provide an exact figure.

In Northern California, a preliminary survey indicates that there will be approximately 77 temples by 2025. The number of temples in Southern California is likely to exceed that in the North, as the Vietnamese population and Vietnamese Buddhists in this region are more concentrated than anywhere else in the United States. According to documents posted on the Hoa Vô Ưu website (www.hoavouu.com) by Venerable Thích Hạnh Tuệ, there were about 80 temples in Southern California as of 2010. This figure aligns with the number of Vietnamese temples listed on www.yelp.com, which also estimates that there will be around 80 temples by 2025. At least 20 temples are missing from the two websites’ data. Therefore, we can reasonably assume that there are at least 100 temples in Southern California. By combining the number of temples in both Southern and Northern California, we can guess that there will be at least 180 Vietnamese pagodas throughout the entire state of California.

Before Vietnamese refugees settled in the United States, a Vietnamese Buddhist monk was present to teach at the University of California, Los Angeles (UCLA) and promote Buddhism. The late Venerable Thích Thiên Ân (1925-1980) was the first Vietnamese monk to establish a temple and build a Buddhist facility in the United States. In 1976, Venerable Thích Thiên Ân founded the Chùa Việt Nam in Los Angeles. He also established the International Buddhist Meditation Center (IBMC) in 1970. In October 1973, he opened the University of Oriental Studies to teach Oriental philosophy and Buddhist studies to American students, as noted by Professor Trần Quang Thuận in the book “Phật Giáo Mỹ” (“American Buddhism”). According to Venerable Thích Nữ Như Ngọc, Venerable Thích Thiên Ân also established the A Di Đà Pagoda in Los Angeles in 1976 and served as the abbot of the first nunnery in the United States until his death in 1980. Venerable Thích Mãn Giác succeeded him as abbot of A Di Đà Pagoda until 1992, when he relocated the pagoda to Westminster and appointed Venerable Thích Nữ Như Ngọc as abbess.

Among the first Vietnamese refugees to arrive in the United States immediately following April 30, 1975, were Vietnamese Buddhist monks and nuns, including Most Venerable Thích Thanh Cát, Most Venerable Thích Thanh Đạm, Most Venerable Bồ Đề, Most Venerable Tường Vân, and Senior Nun Thích Nữ Như Chánh.

In Northern California, in 1976, Venerable Thích Thanh Cát established Giác Minh Pagoda in Palo Alto, which is likely the first Vietnamese Buddhist temple in the region. In 1977, Kim Quang Pagoda was founded by some lay Buddhists in Sacramento under Ven. Thich Tinh Tu’s spiritual leadership. Temples constructed in the early 1980s include Đức Viên Pagoda, established by Venerable Đàm Lựu in San Jose in 1980; Pháp Duyên Tịnh Xá, founded by Venerable Thích Giác Luong in San Jose in 1982; Diệu Quang Pagoda, established by Venerable Thích Nữ Diệu Từ in Sacramento in 1982; and Kim Sơn Monastery, founded by Venerable Thích Tịnh Từ in Watsonville in 1983.

In Southern California, Vinh Nghiem Pagoda was founded in 1976 by Ven. Thich Minh Thong in Pomona. However, the first Vietnamese temple established in the heart of the Vietnamese refugee community in Santa Ana was the Trúc Lâm Yên Tử Temple, built in early 1978. According to Most Venerable Thích Minh Nguyện (8), this temple has been overseen by four generations of abbots: Most Venerable Thích Lương Sơn, Most Venerable Thích Tường Vân, Most Venerable Thích Trí Viên, and Most Venerable Thích Minh Nguyện, who has served from 1986 to the present (2025). Following this is the Minh Đăng Quang Monastery, founded by Most Venerable Thích Giác Nhiên in 1978 in Westminster. Located in the southernmost part of California is the city of San Diego, where the Vạn Hạnh Temple was established by Most Venerable Thích Trí Chơn in 1978. Temples founded in 1982 include Huệ Quang Temple, established by Most Venerable Thích Minh Mẫn in Santa Ana; Hoa Nghiêm Monastery, founded by Most Venerable Thích Pháp Tánh in Santa Ana; and Dược Sư Temple, established by Venerable Thích Nữ Như Hòa in Garden Grove.

Moreover, in the year 2000, Zen Master Nhat Hanh and the Plum Village monastic community established Deer Park Monastery (Tu Viện Lộc Uyển) in the city of Escondido in Southern California, where they nurtured the seeds of mindfulness practice in the United States, continuing the flow of wisdom and compassion in modern life. According to Wikipedia, “Deer Park Monastery is a 400-acre (1.6 km²) Buddhist monastery located in Escondido, California. It was founded in July 2000 by Zen Master Thich Nhat Hanh, together with monastics and lay practitioners from the Plum Village Tradition. The monastery operates under the direct guidance of Zen Master Thich Nhat Hanh and the Order of Interbeing in the Vietnamese Zen tradition.” (9)

Above, we have only listed a few temples that were established during the early years of the Vietnamese Buddhist community’s settlement in Southern and Northern California. In the subsequent years, many more temples were founded, and it is not possible to list them all in this brief article.

In addition to constructing facilities and temples for the study and practice of Buddhism, the first generation of monks and nuns who settled in the United States established religious organizations to collaborate on Buddhist activities. Their efforts aimed to propagate the Dharma and preserve and promote Vietnamese cultural traditions and Buddhism in foreign lands.

Regarding organization, the Association of Vietnamese Buddhist Friends in the United States (Hội Ái Hữu Phật Giáo Việt Nam tại Hoa Kỳ) was founded by Most Venerable Thích Thiên Ân in 1976 in Los Angeles. This organization was later renamed the Vietnamese Buddhist Fellowship in the United States (Hội Liên Hữu Phật giáo Việt Nam Tại Hoa Kỳ). In December 1978, the Vietnamese United Buddhist Church (Tổng Hội Phật giáo Việt Nam) was established, with Most Venerable Thích Thiên Ân serving as Chairman of the Board of Directors, Most Venerable Thích Mãn Giác as Chairman of the Executive Board, and Professor Trần Quang Thuận as Secretary General, as noted by Professor Trần Quang Thuận in “Phật Giáo Mỹ” (“American Buddhism”). The International Sangha Bhikshu Buddhist Association (Giáo Hội Phật Giáo Tăng Già Khất Sĩ Thế Giới) was founded in 1978, with Most Venerable Thích Giác Nhiên as Dharma Chairman. In the 1980s, the Unified Buddhist Church of Vietnam (Giáo Hội Phật Giáo Việt Nam Thống Nhất) was established under the leadership of Most Venerable Thích Đức Niệm, Most Venerable Thích Trí Chơn, and others.

In 1983, the Leadership Council of the Unified Vietnamese Buddhist Church Overseas (Hội Đồng Lãnh Đạo Giáo Hội Phật Giáo Việt Nam Thống Nhất Hải Ngoại) was established to coordinate Buddhist activities abroad. This council comprised senior dignitaries of the Unified Vietnamese Buddhist Church (GHPGVNTN) from Vietnam who had taken refuge, including Most Venerable Thích Tâm Châu, Most Venerable Thích Tắc Phước, Most Venerable Thích Mãn Giác, Most Venerable Thích Thiền Định, Most Venerable Thích Hộ Giác, and Most Venerable Thích Huyền Vi, among others. In 1984, Most Venerable Thích Tâm Châu founded the Vietnamese World Buddhist Order (Giáo Hội Phật Giáo Việt Nam Trên Thế Giới). The Inter-Sect Buddhist Church in the United States (Giáo Hội Phật Giáo Liên Tông Tại Hoa Kỳ) was established in 1991 under the leadership of Most Venerable Thích Thanh Cát and Most Venerable Thích Chơn Thành, among others.

In September 1991, the Elder Venerable Elder Thích Đôn Hậu, Chief Secretary of the Executive Committee of the Unified Buddhist Sangha of Vietnam, sent a Heartfelt Letter urging the Venerable Monks and Nuns abroad to set aside their differences for the future of the Unified Buddhist Sangha of Vietnam, both domestically and internationally. He called for them to unite in a spirit of mutual understanding, respect, teaching, and repentance, as emphasized in Buddhist teachings, to establish the Unified Buddhist Sangha of Vietnam Overseas.

In response to the call of the Most Venerable Elder Thích Đôn Hậu, the esteemed monks and nuns in the United States mobilized to organize a congress aimed at establishing the Unified Vietnamese Buddhist Congregation Overseas in the United States (Giáo Hội Phật Giáo Việt Nam Thống Nhất Hải Ngoại Tại Hoa Kỳ — with shortened form as GHPGVNTNHN/Hoa Kỳ) in September 1992 in San Jose, Northern California. The GHPGVNTNHN/Hoa Kỳ was led by Most Venerable Thích Hộ Giác as the Chair of the Executive Council, Most Venerable Thích Đức Niệm as the Chair of the Representative Council (which was later renamed the Council of Clergy), Most Venerable Thích Thiện Trì as the Chair of the Council of Discipline, and Most Venerable Thích Phước Thuận as the Chair of the Supervisory Council.

In 2008, the Vietnamese American United Buddhist Congregation (Giáo Hội Phật Giáo Việt Nam Thống Nhất Hoa Kỳ) was established, with Most Venerable Thích Trí Chơn serving as the Chair of the Executive Council and Most Venerable Thích Thắng Hoan as the Executive Council leader. In 2014, the Overseas Vietnamese Unified Buddhist Sangha (Tăng Đoàn GHPGVNTN Hải Ngoại) was founded, with Most Venerable Thích Viên Lý as the Chair of the Executive Council, among others.

There are also local Buddhist associations, such as the Vietnamese Buddhist Youth Associations in the United States (Gia Đình Phật Tử Việt Nam tại Hoa Kỳ), along with Buddhist layperson organizations and Dharma schools located in temples throughout California. For instance, the General Association of Vietnamese Buddhist Laypersons in the United States (Tổng Hội Cư Sĩ Phật Giáo Việt Nam Tại Hoa Kỳ) was established by layperson Quảng Phước Huỳnh Tấn Lê in the early 1990s. Additionally, the Orange County Laypersons Association (Hội Cư Sĩ Orange County) was founded by layperson Nguyên Lượng, and the Torch of Wisdom Buddhist Association (Hội Phật Học Đuốc Tuệ) was established by layperson Mật Nghiêm Đặng Nguyên Phả in 2003, among others.

III/ To Study, Practice, and Propagate Dharma

Studying, practicing, and propagating the Dharma is the ultimate aspiration of all Buddhists, both monastic and lay. If one does not study and practice according to the precepts and the teachings of the Buddha, one cannot be considered a true Buddhist. Having personally experienced the miraculous power of the Buddha Dharma in alleviating the suffering of both body and mind, failing to share that transformative medicine with the world to help all beings escape suffering renders one unworthy of being called a disciple of the Tathagata.

Cultivation can be practiced within the everyday life of a Buddhist. To become a true lay Buddhist, it is essential to take refuge in the Three Jewels: the Buddha, the Dharma, and the Sangha, and to adhere to the Five Precepts, which are no killing, no stealing, no sexual misconduct, no lying, and no consumption of alcohol. In addition to taking refuge in the Three Jewels and following the Five Precepts, lay Buddhists should also study the teachings of the Buddha, which are compiled and translated in the Tripitaka, consisting of the Sutra, Vinaya, and Abhidharma. By taking refuge in the Three Jewels, one can cultivate the right faith. Observing the Five Precepts helps to restrain the three karmas—body, speech, and mind—from engaging in unwholesome thoughts, words, and actions. Studying the Dharma fosters wisdom, enabling individuals to dispel the darkness of ignorance in their minds and awaken to the true nature of all things.

Cultivation can also be practiced within the monastic life of a monk or nun. This lifestyle helps practitioners avoid entanglement in worldly family affairs, allowing them to concentrate their energy on the pursuit of liberation in this life. Renunciation involves more than simply donning the robes of a monk; it requires undergoing a process of learning and receiving guidance from a teacher who possesses sufficient virtue and wisdom. From this teacher, the ordained individual can initially receive permission to observe the precepts, officially becoming a novice monk by receiving ten precepts. Subsequently, they can become a bhikkhu, receiving 250 precepts for men and 348 precepts for women according to the Northern tradition. Those who have not received the bhikkhu precepts, even if they wear the monk’s robes, are not yet considered members of the Sangha, as established by the Buddha’s teachings. In addition to observing the precepts, the ordained individual must also study the Sutras, Vinaya, and Abhidharma extensively to apply these teachings in their daily practice and to effectively teach and guide others in studying the Buddha’s Dharma.

In the Vietnamese refugee community in the United States, particularly in California, the number of individuals aspiring to become monks and nuns remains quite small. This is especially true for young people born and raised in the United States, for whom the opportunity to pursue monastic life is even rarer. There are few monks and nuns who have taken on disciples among the youth who have chosen this path in the United States. Prior to the year 2000, there was significant concern regarding the lack of young individuals willing to become monks and nuns, which posed a challenge for the succession of the first generation of refugee monks and nuns who served as messengers of the Tathagata in carrying out his work. However, since 2000, the movement to sponsor young monks and nuns from Vietnam to settle in the United States has gained significant popularity, alleviating concerns about the lack of successors.

Once monks and nuns accept disciples to become new monastics, it becomes essential to guide them in their studies and practices, provide them with precepts, and organize ordination ceremonies to transmit these precepts.

— Professor Trí Siêu Lê Mạnh Thát, during his 2013 visit to the Chùa Việt Nam Temple in Los Angeles, recounted how the Most Venerable Thích Thiên Ân established an ordination platform in 1974 to instruct his American lay and monastic disciples in the precepts. This platform included six candidates who received the Full Precepts and two candidates who received the Novice Precepts, with Master Trí Siêu Lê Mạnh Thát serving as the host. This event marked the first ordination platform in California and the United States, conducted by a Vietnamese monk (Most Venerable Thích Thiên Ân) in accordance with the Vietnamese Sangha tradition.

— In August 1976, a delegation of Buddhist nuns from Fo Guang Shan in Taiwan visited Los Angeles to seek a location for establishing a temple. During this time, Venerable Thích Thiên Ân invited them to ordain Bhikkhuni Karuna Dharma (Thích Nữ Ân Từ). As a result, Bhikkhuni Karuna Dharma became the first American nun to receive full ordination in accordance with the Vietnamese Buddhist tradition in the United States. (10)

— According to the document “Thiện Hòa Great Ordination Platform (USA)” by Kiêm Đạt,(11) the Thiện Hòa Great Ordination Platform took place from September 2 to 4, 1983, at the International Buddhist Institute in North Hills, California, USA. This event marked the first large-scale Great Ordination Platform held since Vietnamese refugees arrived in the United States in 1975. During this ordination, three individuals received Full Precepts, eleven received Novice Precepts, one received Female Novice Precepts, and twenty-seven received Bodhisattva Precepts.  The Ten Masters include Most Venerable Thích Huyền Vi (Head Monk), Most Venerable Thích Thiền Định (Yết-ma A-xà-lê), Most Venerable Thích Đức Niệm (Giáo giới A-xà-lê), Most Venerable Thích Thiện Thanh (First Venerable Witness), Most Venerable Thích Thắng Hoan (Second Venerable Witness), Most Venerable Thích Minh Tâm (Third Venerable Witness), Most Venerable Thích Trí Chơn (Fourth Venerable Witness), Most Venerable Thích Nguyên Đạt (Fifth Venerable Witness), Most Venerable Thích Thiện Trì (Sixth Venerable Witness), and Most Venerable Thích Bảo Lạc (Seventh Venerable Witness). The Witness for the Great Ordination Platform is Most Venerable Thích Mãn Giác.

— In 1985, the Vietnamese United Buddhist Church (Tổng Hội Phật giáo Việt Nam) in the United States organized the Great Vow Ordination Ceremony (Giới Đàn Đại Nguyện) at Kim Quang Temple in Sacramento, California. During this ceremony, six candidates received the Full Precepts, while two candidates received the Novice Precepts.

— The International Buddhist Meditation Center (Trung Tâm Thiền Phật Giáo Quốc Tế), founded by the Most Venerable Thích Thiên Ân in 1970, established two ordination platforms. The first was held in 1994 and organized by Bhikkhuni Karuna Dharma, the abbess of the International Buddhist Meditation Center in Los Angeles. The Bhikkhu ordination ceremony was organized by Venerable Havanpola Ratanasara, serving as the Chief Elder Monk, while the Bhikkhuni ordination ceremony was led by Venerable Thích Nữ Ân Từ, who acted as the Chief Elder Nun. Numerous Asian monks and nuns were invited to participate in the ceremonies. The second ordination, held in 2004, was organized by Venerable Thích Nữ Ân Từ, who invited Venerable Thích Mãn Giác to serve as the Chief Elder Monk for the Bhikkhu ordination, with Venerable Thích Nữ Ân Từ again presiding as the Chief Elder Nun. The ten masters include monks and nuns from three Buddhist traditions: Theravada, Mahayana, and Vajrayana. Among them are Vietnamese nuns such as Venerable Thích Nữ Diệu Từ, Venerable Thích Nữ Như Ngọc, and Venerable Thích Nữ Tiến Liên. (12)

When the Buddha was alive, he taught the monks and nuns to regularly gather in peace and harmony to recite the Vinaya they had received. During these gatherings, they would also spontaneously repent or listen to the monks point out the mistakes they had made. These recitations of the Vinaya are known as uposatha. This tradition has been upheld by monks and nuns from the time of the Buddha to the present day.

Monks and nuns in Northern California have been conducting the monthly Uposatha ceremony for over 30 years and continue to do so. Similarly, monks and nuns in Southern California, particularly in the San Diego area, have also been performing this monthly ceremony for many years.

Also, with the aim of preserving the noble Vassa tradition that has existed since the time of the Buddha, monks and nuns in Northern California have organized the Congress of Vassa Program for three months each summer. This program, which adheres to tradition, gathers over 120 monks and nuns who rotate through various temples in the area. Additionally, the Unified Vietnamese Buddhist Congregation of the United States (GHPGVNTNHK) has organized 10-day Vassa courses in both Southern and Northern California for many years, attracting approximately 200 monks and nuns.

In the spirit of supporting Buddhists in their practice, most temples organize monthly retreats focused on the Eight Precepts, as well as special retreats on various occasions throughout the year. Additionally, temples offer weekly chanting sessions and sutra lectures to help Buddhists learn and practice in accordance with the Buddha’s teachings, providing them with inner strength for their spiritual journey.

Since 2011, the Vietnam Buddhist Sangha has organized annual North American Buddhist retreats and study courses in California and other states, with participant numbers sometimes reaching five to seven hundred monks, nuns, and lay Buddhists. These retreats and study courses last for four days and include programs such as listening to the Dharma, sitting in meditation, chanting sutras, practicing walking meditation, and reciting the Buddha’s name for both adults and children.

In addition to the previously mentioned study programs for monks, nuns, and Buddhists, the Northern California Buddhist Community collaborates to organize celebrations for Buddha’s Birthday. These festivities began with the first event in 1991 at Independence High School in San Jose. In Southern California, the Unified Vietnamese Buddhist Congregation of the United States has organized the annual Vesak Celebration since 1993, and later, since 2009, the Unified Vietnamese Buddhist Congregation in the United States has continued this tradition. The celebration honors the day Shakyamuni Buddha appeared in the world with the powerful vow to save all living beings and aims to introduce Vietnamese Buddhist culture to the local American community. These Vesak celebrations often attract thousands of attendees.

One of the essential conditions for expanding the efforts to propagate the Dharma is to establish a team of lecturers composed of venerable monks and nuns who are capable of teaching the Dharma and guiding the Buddhist community in their practice. This necessity led to the formation of the Overseas Vietnamese Buddhist Lecturers’ Association during a meeting held on the evening of September 2, 1983, coinciding with the attendance of monks and nuns from all continents at the Thiện Hòa Great Ordination Platform. The meeting took place at Phật Tổ Temple in Long Beach City, Southern California, USA, as noted by Kiêm Đạt (1983).

The meeting established the Executive Board of the Overseas Vietnamese Buddhist Sangha, which includes Venerable Thích Đức Niệm and Venerable Thích Thiện Thanh (USA), Venerable Thích Minh Tâm (Europe), Venerable Thích Bảo Lạc (Australia), Venerable Thích Tịnh Hạnh (Asia), and Venerable Thích Thiện Nghị (Canada). The temporary headquarters is located at Phật Tổ Pagoda in Long Beach, California.

In the pursuit of propagating the Dharma, Kim Sơn Monastery has played a significant role since Zen Master Nhất Hạnh began teaching meditation to Vietnamese Buddhists in the United States in 1986. Each year, the monastery hosted two retreats—one for monks and nuns and another for lay Buddhists—each lasting five days. The atmosphere during these retreats was highly uplifting, and the outcomes were remarkable. As a result, the movement of practicing mindfulness among the four groups, particularly among the youth, has flourished for nearly 40 years. Lộc Uyển Monastery was established in 2000, building upon these achievements. Additionally, monks and nuns in Northern California organized a retreat and training course for Dharma Propagation Personnel from September 30 to October 2, 1994, at Kim Sơn Monastery, which saw the participation of 53 Buddhists.

In order to expand the efforts of propagating the Dharma overseas during the advanced era of social media, particularly with the goal of disseminating the Buddha’s teachings to the youth, Most Venerable Thích Tuệ Sỹ encouraged monks, nuns, and laypeople to promote the establishment of the Dharma Propagation Council. Consequently, the Dharma Propagation Council of the Unified Buddhist Sangha of Vietnam was established in May 2021, receiving support from the Supreme Patriarchate of the Unified Buddhist Sangha of Vietnam.

The executive staff of the Dharma Propagation Council includes Most Venerable Thích Tuệ Sỹ as the Executive Advisor, Most Venerable Thích Như Điển as Chief Secretary, and Most Venerable Thích Nguyên Siêu and Most Venerable Thích Bổn Đạt as Deputy Secretaries. The council also comprises the Translation and Writing Committee, the Doctrinal Propagation Committee, the Press and Publishing Committee, and the Supporting Committee. Most Venerable Thích Thái Siêu served as the Head of the Doctrinal Propagation Committee of the Dharma Propagation Council and as the Head of the Doctrinal Propagation Committee in the United States. Following the passing of Most Venerable Thích Thái Siêu in March 2022, the Dharma Propagation Council elected Most Venerable Thích Nguyên Siêu to succeed him as the Head of the Doctrinal Propagation Committee in the United States.

Since its establishment, the Dharma Propagating Council has organized two Zoom conferences to announce completed Buddhist activities and propose upcoming initiatives. Notably, over the past three years, the Council has facilitated dozens of online Dharma lectures and study courses at temples worldwide. The Dharma Propagating Council has also put out many books about Buddhism. One of the most popular is the Thanh Văn Tang series, which has 34 volumes of Sutras, Vinayas, and Abhidharmas. It was released in two batches as part of the Vietnamese Tripitaka translation project by the Central Translation Committee, with help from the Sangharaja Institute of the Unified Buddhist Sangha of Vietnam.

IV/ Culture and Education

“Culture is the sum total of the social behaviors, institutions, and norms developed in human societies, along with the perceptions, beliefs, arts, laws, customs, capabilities, attitudes, and habits of the individuals within these groups,” defined British anthropologist Edward Burnett Tylor (1832-1917) in his work “Primitive Culture.” (13)

In general, as defined by the Cambridge English Dictionary, “Culture is a way of life.”(14) People express this way of life through both material and spiritual forms. In other words, culture encompasses both material culture and intangible culture. Material culture includes elements such as architecture, eating habits, and fashion. Despite their significance, these aspects of culture often fail to endure, instead undergoing erosion or destruction over time. Spiritual culture, encompassing beliefs, philosophies, languages, ideas, literature, and more, can endure for centuries. A prime example is the teachings of the Buddha, which have persisted for over twenty-five centuries. In contrast, many Buddhist structures, such as Tinh Xá Kỳ Hoàn from the Buddha’s era and Trung Tâm Luy Lâu in Vietnam, have fallen into disrepair, leaving only remnants behind.

Thus, maintaining and promoting culture is essential for preserving the unique identity of a nation and its religion, particularly in the context of spiritual culture. Reflecting on the over two-thousand-year history of Buddhism in Vietnam, we can observe that the Buddha’s teachings—such as impermanence, suffering, emptiness, non-self, nirvana, liberation, enlightenment, cause and effect, and karma—have endured across time. Notably, the verse recited before the death of Zen Master Vạn Hạnh (938–1018) (15) continues to be circulated to this day.

When the monks and nuns settled in California, they established numerous temples to practice their faith. Most of these temples were constructed in the architectural style of those in Vietnam, thereby implicitly representing the cultural identity of Vietnamese Buddhism through the artistic expression of a foreign land. Similarly, the rituals, styles of dress, and types of food embraced by Vietnamese monks, nuns, and Buddhists in the United States also reflect the cultural heritage of the Vietnamese people and traditional Buddhism.

When talking about culture, it is impossible not to mention literature. After settling in California in the late 1970s, many Buddhist monks, nuns, and laypeople who were poets, writers, and journalists continued or started writing. Among those Buddhist writers and poets are Thích Thiên Ân (1925-1980), Thích Mãn Giác (poet Huyền Không, 1929-2006), Thích Duy Lực (1923-2000), Thích Giác Nhiên (pen name Toàn Chân, 1923-2015), Thích Trí Chơn (1933-2011), Thích Thắng Hoan (1928-2024), Thích Đức Niệm (pen name Thiền Đức, 1937-2003), Thích Giác Đức, Thích Giác Lượng (poet Tuệ Đàm Tử, 1935-2020), Thích Minh Đạt, Thích Tịnh Từ, Thích Tín Nghĩa, Thích Nguyên Siêu, Thích Quảng Thanh (poet Thanh Tri1 Cao, 1951-2019), Thích Hạnh Tuấn (1956-2015), Thích Viên Lý, Thích Minh Dung, Thích Nguyên Tâm, Thích Từ Lực, Thích Thiện Long (poet Hàn Long Ẩn), Thích Chúc Hiền, Thích Nhuận Hùng, Thích Nữ Giới Hương, Thích Nữ Tịnh Quang, Thích Nữ Huệ Trân, etc.

Buddhist writers and poets in California include Nghiêm Xuân Hồng (1920-2000), Trần Ngọc Ninh, Phạm Công Thiện (1941-2011), Nhã Ca, Đỗ Quý Toàn, Viên Linh (1938-2024), Lê Thái Ất (pen name Duyên Hạc, 1928-2013), Nguyễn Văn Sâm, Trần Quang Thuận (1930-2017), Bùi Ngọc Đường, Hồng Quang, Châu Văn Thọ, Nguyên Trung Ngô Văn Bằng (1941-2023), Đặng Nguyên Phả (1932-2023), Huỳnh Trung Chánh, Đỗ Hữu Tài, Phan Tấn Hải, Thái Tú Hạp, Trần Kiêm Đoàn, Tuệ Nga, Lý Kiến Trúc, Lý Khôi Việt (1951-2008), Nguyễn Hữu Liêm, Tâm Diệu, Thiện Phúc, Lê Giang Trần, Nguyễn Lương Vỵ (1952-2021), Nguyễn Hiền Đức (1944-2022), Vĩnh Hảo, Hoàng Mai Đạt, Như Hùng, Huỳnh Kim Quang, Tô Đăng Khoa, Bạch Xuân Phẻ, Uyên Nguyên, Tâm Nhuận Phúc Doãn Hưng, v.v…

To promote and create a creative environment in the field of Buddhist literature, many writing and poetry competitions have been organized by temples or Buddhist organizations in California. For example, the Ananda Viet Buddhist Literature Awards were co-organized by the Torch of Wisdom Buddhist Association (Hội Phật Học Đuốc Tuệ), Lotus Library (Thư Viện Hoa Sen), and Ananda Viet Foundation in 2017; or the Applied Buddhist Writing Competition (Cuộc Thi Viết Văn Ứng Dụng Phật Pháp) organized by Huong Sen Temple (Chùa Hương Sen) in 2022, with Venerable Thích Nữ Giới Hương as the Head of the Organizing Committee.

Regarding the Vietnamese Buddhist press in California, we currently have information based partly on the Collection of Overseas Vietnamese Buddhist Literature (Văn Học Phật Giáo Việt Nam Hải Ngoại Sưu Khảo) (16) and partly on newly collected information. We have arranged the list of newspapers and magazines alphabetically as follows:

– Bông Sen: Founded by Lý Khôi Việt since 1991 in California, USA. Discontinued.

– Chánh Đạo: Popular weekly newspaper founded by lay Buddhist Nguyên Trung since 1992 in San Jose, California, USA. Discontinued.

– Chánh Pháp: Newspaper published at the beginning of each month. The first issue was in early May 2009. The purpose of the newspaper is to propagate the Dharma, Buddhist news, and Buddhist literature. Editor-in-Chief: Most Venerable Thích Nguyên Trí and currently Most Venerable Thích Nguyên Siêu; Editor-in-Chief: Vĩnh Hảo. The newspaper is available online at www.chanhphap.net.

– Chân Nguyên: An irregular magazine. First issue in October 1985 in Los Angeles, California, USA. Founded by Thanh Niên Tăng Ni. In May 1990, it changed direction to become a magazine focusing on the literature and philosophy of the East and the West. Publisher: Thích Viên Lý. Editor-in-Chief: Phạm Công Thiện. Managing Editor: Thích Minh Dung. Discontinued.

– Chấn Hưng: A magazine founded to promote the revival of the Vietnamese Buddhist organizations, published every two months, from 1985 to 1989. Founded by the Committee for Promoting the Revival of the Vietnamese Buddhist Organization (Uỷ ban Vận Động Chấn Hưng Tổ Chức Phật giáo Việt Nam). The representative was Bùi Ngọc Đường. The editorial office was located in Southern California, USA. Discontinued.

– Đặc San Điều Ngự: Published on holidays such as Tết, Buddha’s Birthday, and Vu Lan, with Venerable Thích Viên Lý as Publisher and Editor-in-Chief, the editorial office is located at the Điều Ngự Pagoda, Westminster City, Southern California.

– Đất Lành: Magazine promoting Buddhism and Vietnamese cultural traditions. Published quarterly. The first issue was published in May-June 2000. Editorial Board: Dat Lanh Buddhist Fellowship. Editor-in-Chief: Tâm Nguyên Khương Nguyễn Tấn Thọ. The editorial office address was in Bellflower, California.

– Đuốc Tuệ: Magazine protecting and promoting Vietnamese culture and Vietnamese Buddhist culture, published at the beginning of each month. Publisher and Editor-in-Chief: Thích Giác Đức; Managing Editor: Viên Linh. Based in Chùa Việt Nam, Los Angeles, California. The first issue was released on the occasion of Buddha’s Birthday, 2520 lunar year, 1976 CE. Discontinued. This is the earliest Vietnamese Buddhist newspaper to appear in California.

– Giao Điểm: Policy: Culture, religion, and current events. Quarterly magazine. The magazine made its debut in Southern California in late 1990. Publisher: Hồng Quang; Editor-in-chief: Tôn Thất Khoát (Editor-in-Chief of the first issue), Phan Tấn Hải (Editor-in-Chief from issue 2 to issue 8), Phan Mạnh Lương (Editor-in-Chief from issue 9)… (17) The paper version has been discontinued.

– Hoa Sen: Founded by Thích Pháp Châu, Quan Thế Âm Pagoda in California, USA. Discontinued.

– Hương Đạo: Publisher and Editor-in-Chief: Thích Tịnh Từ. The first issue was published in 1977 in San Francisco. Discontinued.

– Khai Phóng: Journal of Culture and National Politics, published from 1981 to 1984 in Southern California, USA. The editorial board and editors were Vietnamese Buddhist intellectuals overseas.

– Kim Sơn: Editor-in-Chief: Thích Tịnh Từ. First issue in July 1984 in Morgan Hill, California. Discontinued.

– Liên Hoa: Monthly magazine published by the Editorial Board of the website: www.thuvienhoasen.org. The Editorial Board discontinued the paper version. Only the online version remains available.

– Long Hoa: Publisher: Thích Thiên Ân; Editor-in-Chief: Hồng Quang. First issue in May 1976 in Los Angeles. Discontinued.

– Nguồn Sống: Publisher and Editor-in-Chief: Thích Giác Lượng Tuệ Đàm Tử, published in California, USA, since 1986. Discontinued.

– Pháp Duyên: Editor-in-Chief: Thích Giác Lượng Tuệ Đàm Tử, published quarterly in California, USA, since 1984. Discontinued.

– Phật Giáo Hải Ngoại: Magazine published on major Buddhist holidays such as Spring, Buddha’s Birthday, and Vu Lan, sponsored by GHPGVNTNHN-HK. The late Most Venerable Thích Đức Niệm was the publisher. Layman Quảng Thành was Editor-in-Chief. Layman Tâm Quang Vĩnh Hảo was Managing Editor. Published from 1994 to 2000 in California, USA.

– Phật Giáo Thống Nhứt: Magazine published on major Buddhist holidays, organized by the Unified Buddhist Sangha of Vietnam in the United States (GHPGVNTN-HK) from 1988 to 1993.

– Phật Giáo Việt Nam: Monthly magazine. The first issue was published in May 1978. According to the Board of Directors, this is the voice of Vietnamese Buddhism overseas. Publisher: Thích Thiên Ân. Editor-in-Chief: Thích Mãn Giác. Editor-in-Chief: Châu Văn Thọ. The editorial office was located at the Chùa Việt Nam, Los Angeles, California. Discontinued.

– Phật Học: Magazine published according to major Buddhist festivals, sponsored by Most Venerable Thích Đức Niệm and Most Venerable Thích Trí Chơn. The magazine was published from 1985 to 1988 in California, USA. Discontinued.

– Phật Học Viện Quốc Tế: A journal published on the major Buddhist festivals, founded by Most Venerable Thích Đức Niệm. The journal was published from 1980 to 1984 in California, USA.

– Phật Việt: A journal of Buddhist studies published by the Overseas Buddhist Cultural Promotion Center (Trung Tâm Phát Huy Văn Hóa Phật giáo Hải Ngoại). The Editorial Board includes Publisher and Managing Editor Thích Nguyên Siêu, Editor-in-Chief (in Vietnam) Thích Tuệ Sỹ, and Editor-in-Chief (overseas) Phạm Công Thiện. The first issue was launched in February 2004. Headquarters located at Phật Đà Temple, San Diego, California, USA. After it had been suspended for years, Phật Việt was republished (Phật Việt Journal | Issue 1 | In Celebration of Vesak) and released during the Buddha’s Birthday season in 2021. Advisory Committee: Most Venerable Thích Thắng Hoan and Most Venerable Thích Tuệ Sỹ; Publisher: Most Venerable Thích Như Điển; Editor-in-Chief: Most Venerable Thích Nguyên Siêu; Assistant Editors: Most Venerable Thích Từ Lực, Venerable Thích Nguyên Tạng, and Venerable Thích Hạnh Viên; Editorial Board: Tâm Huy (Huỳnh Kim Quang), Tâm Quang (Vĩnh Hảo), Thị Nghĩa (Trần Trung Đạo), and Nguyên Đạo (Văn Công Tuấn); Managing Editors: Tâm Thường Định and Nguyên Không; Technical Team: Nhuận Pháp and Uyên Nguyên. This publication was released in the United States in 2021. To date, five issues have been published.

– Phương Trời Cao Rộng: Buddhist literature magazine, published monthly by writer Vĩnh Hảo as Publisher and Editor-in-Chief. The first issue was printed in June 2006. Discontinued.

– Sen Trắng: The common voice of Anh Chị Em Gia Đình Phật Tử Việt Nam. Policy: “This is where we come together to reflect on Buddhist studies, preserve and promote traditions, as well as spread Lam love everywhere.” Tâm Quảng Nhuận is the administrator. Currently only available online: https://sentrangusa.com.

– Tập San Nghiên Cứu Phật Học. Publisher and Editor: Thich Nhu Minh. The first issue was published in fall 2008 in California. Discontinued.

– Thư Viện Phật Việt (Phật Việt Library) serves as a repository and introduction to rare documents, various types of Buddhist sūtras, vinaya, and treatises, as well as scholarly research on Buddhism and the experiential integration and practice of the Dharma, especially for younger audiences. Initiated by Huynh Trưởng Tâm Thường Định, with Huynh Trưởng Nhuận Pháp and Quảng Pháp as collaborators, the library’s Facebook page (facebook.com/thuvienphatviet) was launched on February 6, 2018, and the official website (www.thuvienphatviet.com) was introduced on February 12, 2021. The current editorial team consists of lay practitioners Tâm Thường Định, Nguyên Không, and Nguyên Túc. The technical team includes Lotus Media Group and Hoa Đàm Group.

• Tinh Tấn Magazine. An independent full color magazine produced by a group of Buddhist laities in Southern California with each issue covered a subject in Vietnamese Buddhism. First issue was published in 2018 and mailed to readers in United States, and sixth issue published in 2021-22. Tinh Tan has ceased publication but remains online at https://tinhtan.org.

– Tổng Hội Cư Sĩ PGVN Tại Hoa Kỳ: Journal founded by the General Association of Vietnamese Buddhist Laypeople (Tổng Hội Cư Sĩ Phật giáo Việt Nam) in the United States, published on major Buddhist holidays. Discontinued.

– Trúc Lâm: Magazine published on major Buddhist holidays. Publisher and Editor-in-Chief: Thích Quảng Thanh. Headquarters located at Bảo Quang Temple, Santa Ana, California. Discontinued.

– Viên Thông: Disseminating Buddhist teachings and Vietnamese culture. Viên Thông Temple, Bellflower, California, publishes every two months. Founded by Thích Thông Niệm. Discontinued.

The publication of books and newspapers within the Vietnamese Buddhist community in California has significantly declined. Most publications are now released online through major platforms such as Amazon. Following the passing of Most Venerable Thích Đức Niệm in 2003, the Buddhist Institute International Publishing House (NXB Phật Học Viện Quốc Tế) ceased operations. Previously, it was a prominent venue for publishing Buddhist literature and periodicals within the Vietnamese Buddhist community in the United States, particularly in California. Today, in addition to publications produced by pagodas, the Vietnamese Buddhist community in California is served by publishers such as Lotus Media, Thư Viện Hoa Sen, and Hội Đồng Hoằng Pháp, among others.

In terms of education, the temples of the Vietnamese Buddhist community in the United States serve as centers for teaching the public and young people about Buddhism and the Vietnamese language, in addition to their role in preserving and promoting the traditional culture of the Vietnamese people and Buddhism.

Teaching Vietnamese to young people within the Vietnamese community is the most effective way to disseminate Buddhism and the unique culture of the Vietnamese people to the younger generation. This is why temples and Vietnamese Buddhist Youth Associations in Southern and Northern California have organized weekly Vietnamese language classes for the past 50 years. Among them is the Kim Quang Buddhist Youth group, which has held these classes for 47 years and currently runs 11 different Vietnamese language classes. There are many temples that operate schools to teach the Vietnamese language. Notable examples include the Hùng Vương Vietnamese Language Center (18) at Bảo Quang Pagoda in Santa Ana, the An Lạc Vietnamese Language School (19) at An Lạc Monastery in Ventura, California, and the An Lạc Vietnamese Language School (20) at An Lạc Pagoda in San Jose, California. Additionally, Đức Viên Vietnamese Language School at Đức Viên Pagoda in San Jose is the first institution in the area dedicated to teaching Vietnamese to young Vietnamese individuals. Today, this school has approximately 500 students and offers 12 classes, with 60 teachers instructing Vietnamese every Sunday.(21) Pháp Vương Academy, located at Pháp Vương Monastery in Escondido, San Diego, not only teaches Vietnamese to students but also assists them with homework and provides various other beneficial activities that promote both knowledge and physical fitness. (22)

Implementing education at a higher and more specialized level was Venerable Thích Thiên Ân, who established the International Buddhist Meditation Center (IBMC) (Trung Tâm Thiền Phật Giáo Quốc Tế) in 1970 in Los Angeles. In 1973, he also founded the University of Oriental Studies (Trường Đại Học Đông Phương), also located in Los Angeles. These Buddhist educational institutions provided instruction in Zen and Eastern philosophy to Americans, as there were no Vietnamese refugees settling in the United States at that time.

In the field of education and training for talented monks, Most Venerable Thích Đức Niệm founded the International Buddhist Academy (Phật Học Viện Quốc Tế) in North Hills, California, USA, in 1979. At this institution, Most Venerable Thích Đức Niệm trained numerous monks and nuns who are now actively contributing to the dissemination of the Dharma in the United States.

V/ Activities of the Vietnamese Buddhist Youth Association

The Vietnamese Buddhist Youth Association (GĐPTVN) is a youth education organization rooted in Buddhist principles, founded by layman Tâm Minh Lê Đình Thám in the 1940s in Vietnam. After more than 80 years of existence and development, GĐPTVN is now present worldwide, following the journey of Vietnamese refugees since April 30, 1975.

According to Leader Tâm Hòa Ngô Mạnh Thu (1938-2004) (23), the GĐPTVN officially emerged in the United States during the summer of 1976 with the establishment of two spontaneous GĐPT units. The first was GĐPT Giác Hoàng, founded by leaders Phúc Thiện Ngũ Duy Thành and Thiện Thanh Ðặng Ðình Khiết at Giác Hoàng Pagoda in Washington, D.C. The second was GĐPT Cựu Kim Sơn, founded by Leader Thuyền Vị Nguyễn Thị Ngà at Từ Quang Pagoda in San Francisco. According to Leader Tâm Hòa Ngô Mạnh Thu, by the summer of 2000, more than 60 GĐPTVN units were operating weekly in the United States. Each unit had an average of 100 members, with some units boasting as many as 300 or 400 members. Consequently, the total number of GĐPTVN members in the United States at that time (2000) ranged from 6,000 to 6,500. In 1983, the first GĐPTVN Congress was held at Pháp Quang Pagoda in Texas to unify the activities of GĐPTVN across the United States, according to Thu.

According to Leader Nguyên Túc Nguyễn Sung,(24) there has been a significant decline in the number of leaders and members of the Vietnamese Buddhist Youth Association in the United States over the past 22 years, from 1994 to 2016. Specifically, in 1994, there were nearly 80 units in the United States with approximately 6,500 leaders and members. However, by 2016, this number had decreased to only 41 units and about 3,113 leaders and members of the Vietnamese Buddhist Youth Association. Additionally, Nguyên Túc noted that in 2016, there were at least four national-level Guidance Boards (Ban Hướng Dẫn: BHD) in the United States, with the average age of the BHD leadership being 50 years.

Regarding the notable activities of the GĐPTVN organization, according to Leader Tâm Hòa Ngô Mạnh Thu, as of 2000, there were more than ten Vietnamese Language Centers affiliated with GĐPTVN in Southern California dedicated to teaching Vietnamese to members. Additionally, lion dance teams provided entertainment during Buddhist holidays and festivals within the Vietnamese refugee community, such as Tết and the Mid-Autumn Festival. The dance troupe of GĐPT Long Hoa at the Việt Nam Temple in Los Angeles led performances of ethnic dance. Meanwhile, GĐPT Chánh Pháp at Dược Sư Temple in Garden Grove composed and performed reformed plays, including Phật Thành Đạo, Quan Âm Diệu Thiện, and Lưu Bình Dương Lễ, during the 1990s, a time when the Vietnamese refugee community had not yet revived this musical form. GĐPTVN also actively participated in community activities alongside other youth groups.

In fact, nearly all GĐPT units in the United States, particularly in California, offer programs to teach Vietnamese, organize lion dances, and engage in community service activities. Additionally, as part of the monthly activities of the GĐPT Youth Branch, there are programs that involve visiting the elderly in nursing homes and providing meals to the homeless in parks. These initiatives embody the spirit of “bringing religion into life” to live the compassion of Buddhists and help children gain a deeper understanding of Buddhist teachings through their service work.

VI/ Reviewing Fifty Years to Move Forward…

With empty hands, when first setting foot in the United States exactly 50 years ago, the Vietnamese Buddhist community—including monks, nuns, and Buddhists from all walks of life—has established a strong foundation for Vietnamese Buddhism in this promised land. Reflecting on the achievements of Vietnamese Buddhism over the past half-century in the United States, we can draw valuable lessons from the past to plan for the future.

1/ Preserving and Developing Buddhist Faith: The United States has long been profoundly influenced by the beliefs and doctrines of theistic religions, particularly Christianity, which includes both Protestant and Roman Catholic sects. The sacred responsibility of Buddhist monks, nuns, and lay intellectuals is to safeguard the belief in the Three Jewels for the Vietnamese refugee community in a society where churches and crosses are ubiquitous. Although the mission of the Vietnamese Buddhist community in California has not been entirely successful, it has at least managed to sustain and expand the Buddhist faith within the Vietnamese refugee community.

This was made possible by the extraordinary efforts of monks, nuns, and Buddhists from all walks of life who built temples and established dharma centers wherever Vietnamese refugees settled. In Little Saigon, the heart of the Vietnamese refugee community fleeing Communism, temples are ubiquitous. Elderly men and women need only to walk to the bus stop in front of their homes to reach a temple any day of the week. Therefore, rather than complaining about the proliferation of temples, it is important to recognize that their presence has enabled the Vietnamese refugee community to preserve and cultivate Vietnamese Buddhism within the context of Western society.

However, if each monk and nun builds a temple and lives according to their own practices, it will inevitably result in a fragmented environment, with each individual pursuing their own path. This lack of coordination in common Buddhist activities will weaken the local Buddhist community. If this fragmentation persists for an extended period, it may lead to undesirable consequences within the Sangha and the broader Buddhist community, including division, polarization, and a loss of the spirit of purity and harmony.

To overcome the aforementioned disadvantageous situation, we propose two potential solutions. I would like to take a moment to emphasize that these methods are not novel; they have been implemented both nationwide in the United States and locally. However, they have yet to fully harness the inherent strengths of the Vietnamese Buddhist community.

a/ Following the principles established by the Buddha, we will organize monthly Uposatha gatherings and an annual communal retreat. This approach is the most fundamental method for fostering and promoting the spirit of purity and harmony within the Sangha, a practice that has endured since the time of the Buddha. Uposatha and retreats offer numerous benefits. For example, this gathering presents an opportunity for the Sangha to come together in a spirit of harmony, fostering mutual encouragement and support on the path of cultivation and practice. It also allows the Sangha to cultivate understanding and compassion for one another, leading to meaningful discussions and agreements on essential Buddhist activities within the community. Ultimately, this is a valuable opportunity for the Sangha and the local Vietnamese Buddhist community to prevent division, polarization, and conflict. At first, it may be difficult to gather all local temple monks and nuns. However, gradually, the genuine influence of the spirit of purity and harmony within the Sangha will attract those monks and nuns who have not yet participated to join.

b/ With the help of the Uposatha organization and the retreat mentioned above, the spirit of purity and harmony within the Sangha will lead monks, nuns, and Buddhists in a certain area—maybe within a city or across several cities in a district—to work together to plan Buddhist study courses and ceremonies for holidays like Buddha’s Birthday and the Vu Lan Festival. Conducting these joint ceremonies with the participation of all public sectors is not only an effective means of fostering solidarity within the Vietnamese refugee community but also serves to introduce the unique aspects of Vietnamese cultural traditions and Buddhism to Americanss of all ethnicities.

2/ Preserving and promoting culture: Pagodas serve not only as places for practicing Buddhism but also as vital centers for preserving and promoting the unique culture of the Vietnamese people across various regions. For instance, pagodas play a crucial role in maintaining significant Vietnamese festivals, such as the Lunar New Year, the Full Moon of the First Lunar Month, the Full Moon of the Seventh Lunar Month, and the Vu Lan Báo Hiếu Festival. Without pagodas, these cherished traditional celebrations would likely fade away. Additionally, pagodas provide a sense of warmth and community for Vietnamese individuals living abroad, helping them feel connected to their compatriots and fellow believers and thus alleviating feelings of loneliness and dislocation in a foreign Western culture. Moreover, when a pagoda is established in a city or small town in the United States, it serves as a cultural bridge, introducing Vietnamese Buddhism to Americans through its architecture, allowing them to become familiar with and gradually influenced by this rich tradition.

The imagery of temples and public festivals contributes only to a limited extent to the preservation of the unique culture of Vietnamese Buddhism in foreign lands. An equally important factor in honoring and maintaining Vietnamese Buddhist culture within American society is the need to integrate it into the fabric of Western culture, particularly American culture. To achieve this, we require a team of monks, nuns, and laypeople who are proficient in English to disseminate the Dharma and publish books for the American market. It is essential to recognize that the significant impact of Zen Master Nhất Hạnh among intellectuals and Americans largely stems from his English-language works on Buddhism, which have consistently ranked among bestsellers. Additionally, Zen Master Nhất Hạnh’s influence on Western society is evident in the widespread adoption of mindfulness practices, which are utilized globally across various aspects of life to alleviate stress and promote peaceful living.

If we want to engage Americans with Vietnamese Buddhist culture, we must offer unique products that introduce them to this rich tradition. Americans tend to be pragmatic; therefore, they often focus on tangible results when they engage in any activity. Mindfulness meditation, for instance, provides immediate benefits that are appealing to Americans, such as stress reduction, alleviation of suffering, and enhanced happiness. However, what distinctive cultural products does Vietnamese Buddhism possess that could capture the interest of Americans? This is a question that requires serious consideration, research, and thoughtful responses from Vietnamese Buddhist monks, nuns, and lay practitioners. Here, we would like to present our own humble reflections on this matter.

The most popular practice in Vietnamese Buddhism is the chanting of sutras. Almost every temple holds an evening session dedicated to chanting the Pure Land Sutra, followed by late-night sessions for the Shurangama Sutra and the Ten Mantras, as well as periods for chanting sutras for peace and prayers for the deceased. This practice can be considered one of the cultural hallmarks of Vietnamese Buddhism. However, after half a century, why do Americans still seem uninterested in this method of chanting, despite having participated in such sessions multiple times?

The answer is relatively straightforward: Americans have not observed the immediate effects of chanting sutras. This leads to the next question: do chanting sutras provide tangible benefits? The answer is yes.

Chanting sutras incorporates mindfulness meditation. If mindfulness meditation yields observable results, then chanting sutras will naturally provide tangible benefits. Furthermore, chanting sutras encompasses not only mindfulness meditation but also the practices of precepts, concentration, and wisdom. The mind thinks about the meaning of the sutras while the body stays still and the mouth chants them. This stops the three karmas of body, speech, and mind, which is what Precepts are all about. While chanting, the mind concentrates on the sutras, preventing distracting thoughts from arising—this exemplifies concentration. Additionally, as one chants, the mind contemplates the meaning of the sutras, delving into the Buddha’s teachings to expand both understanding and insight—this represents wisdom.

The issue is that the masters and ancestors of Vietnamese Buddhism have not sufficiently emphasized the benefits of chanting sutras, nor have they provided detailed instructions on how to perform this practice. During the chanting ritual, it is essential to focus on the body’s sitting posture, the technique of inhaling and exhaling, and the correct pronunciation of words to purify the mind. Additionally, attention should be given to the proper striking of bells, wooden fish, gongs, and drums to produce harmonious sounds that facilitate mental calmness for the listener. Furthermore, it is important to contemplate the sutras in order to grasp the Buddha’s intentions. When these methods are executed correctly, a half-hour to an hour of chanting can yield immediate and significant effects on the practitioner.

Another consideration is that each chanting session in the Vietnamese Zen tradition lasts for an hour or more. For Americans and younger individuals, this duration may pose a challenge to fully engaging in a chanting session with a peaceful mindset. Therefore, it is essential for venerable monks and nuns to adjust the length of the chanting sessions to ensure that Americans and young people feel comfortable participating.

At this juncture, Vietnamese Buddhism’s responsibility is to explain and guide both Vietnamese Buddhists and Americans on how to understand and practice the proper method of chanting sutras, enabling them to experience the immediate benefits after each session. This is one of the many ways to introduce the unique culture of Vietnamese Buddhism to an American audience.

3/ Teaching Vietnamese: Each ethnic group has its own language, which serves as a vital medium for expressing its identity through speech and writing. Language is an effective tool for promoting and preserving a nation’s culture. The loss of a language signifies the erosion of the culture itself. Therefore, preserving the Vietnamese language is crucial for all Vietnamese refugees living in a country that is not their homeland.

For the first generation of refugees who settled in the United States, Vietnamese was their mother tongue, so they did not need to learn it. However, for the younger generations who came to the U.S. as children and those who were born and raised there, learning Vietnamese is essential for preserving and promoting the traditional culture of the Vietnamese people and Buddhism. Therefore, alongside training a team fluent in English to propagate Buddhism in the U.S., the Vietnamese Buddhist community must prioritize teaching Vietnamese to the younger generation.

This is not a new phenomenon. Over the past half-century, the Vietnamese refugee community, particularly the Vietnamese Buddhist community in the United States, has made tireless efforts to teach the Vietnamese language to the next generation. While this work has yielded encouraging results, there remains much to be accomplished and further efforts to be undertaken. We would like to highlight a few key points as follows.

a/ Don’t be concerned that your child will struggle with English: Vietnamese parents often worry that speaking Vietnamese to their children too frequently will hinder their English proficiency. In reality, children who speak Vietnamese consistently at home perform just as well in English as their peers at school. Research indicates that bilingual children tend to be more intelligent and excel academically. According to the document “Young Children Learning Multiple Languages: Parent FAQs,” (25) over 20% of children in the United States speak a language other than English at home. The document also states that bilingual children maintain stronger connections to their family, culture, and community. Additionally, children who are proficient in multiple languages enhance their communication skills and demonstrate improved abilities in reading and mathematics.

b/ The role of parents and family: If you want your children to excel in Vietnamese, parents and family members must play a crucial role by consistently speaking and teaching them the language. To achieve this effectively, it is essential to start from the moment your children are born and begin learning to speak. This is an ideal time to help your children perceive speaking and listening to Vietnamese as a natural part of their environment. Furthermore, parents and family members should actively create an immersive environment that encourages speaking, listening, reading, and writing in Vietnamese. For instance, from a young age, cultivate the habit of not only having your children listen to and speak Vietnamese but also engage in reading and writing the language. How can you do this? One effective method is to read children’s fairy tales to them daily. Teach your children how to read Vietnamese and motivate them to explore fairy tales on their own. If necessary, consider offering small rewards, such as money, when they complete a story to encourage their reading enthusiasm. Once your children have mastered reading and writing in Vietnamese, you can ask them to type a short book, such as a Buddhist storybook, and offer them compensation for their efforts.

In summary, families can serve as the primary and foundational Vietnamese language schools for their children before they attend formal education. In California, numerous elementary and secondary schools located in areas with significant Vietnamese populations offer Vietnamese as an optional second language program, providing Vietnamese students with the opportunity to learn the language formally. Furthermore, for many years, the Vietnamese refugee community in California and several other states has provided free Vietnamese language classes for children.

4/ Reading and writing: Reading and writing are essential for maintaining and developing culture, particularly in the literary field. Without reading, there is little material or motivation to write. However, American journalist Natalia Mesa highlighted a concerning trend regarding reading habits in the United States in early 2025. She noted that, due to the influence of the digital age and the overwhelming amount of information available, Americans today read fewer books than they did 30 years ago.(26) On average, an American spends only about 26 minutes per day reading a book, while they spend up to 3 hours per day online or watching television. Additionally, it is noteworthy that they spend only 55 seconds reading an article.

With a growing tendency to read little and quickly, readers may struggle to engage deeply with the content of articles, which could ultimately stifle their capacity for critical thinking and creativity. This shift is likely to bring significant changes to the realms of culture, ideology, and literature. For instance, a decline in readership will lead to a decrease in the number of writers. Furthermore, when people prefer to read quickly, they may only be inclined to produce brief pieces, such as short emails or text messages. Consequently, longer narratives, novels, and essays may attract fewer readers. As the readership dwindles, writers may gradually lose their inspiration to create. Ultimately, this trend poses a risk of stagnation in literature, including both Vietnamese literature and Vietnamese Buddhist literature.

Therefore, venerable monks, nuns, and Buddhist scholars, particularly the abbots of temples, must pay special attention to fostering an environment that encourages young people to read and write. Establishing libraries within temples, promoting reading initiatives, organizing book discussions and introduction sessions, and hosting writing and poetry competitions are all feasible strategies that can be implemented in a temple setting. Additionally, to address the issue of limited reading time, we can create engaging video clips featuring vivid imagery that includes Buddhist teachings or short Buddhist stories lasting about five to seven minutes. These clips can be shared online, allowing individuals to watch them quickly without the need to read.

5/ Nurturing the Vietnamese Buddhist Youth Association: The future of a nation or any organization relies heavily on its youth, and Buddhism is no exception. The future of Vietnamese Buddhism in the United States, particularly in California, rests in the hands of the younger generation, represented by the Vietnamese Buddhist Youth Association. This official organization is dedicated to educating young individuals to embrace Buddhism with a strong faith in the Three Jewels. Its mission is to cultivate committed practitioners who will serve as foundational pillars in promoting Buddhism within families and throughout society.

It is important to recognize that the Vietnamese Buddhist Youth Association faces significant challenges in maintaining and developing its presence within the Western world, characterized by a distinct culture and language. Educating the youth of the Vietnamese Buddhist Youth Association in the United States is a formidable task. The challenges are evident: many parents and GĐPT leaders work tirelessly throughout the week to support their families, which can limit their involvement. Additionally, language barriers, the demands of school, and distractions from entertainment and peer groups often prevent children from participating in the Association’s activities.

When considering the youth, particularly the GĐPTVN, as the key to unlocking the future of Vietnamese Buddhism, it is essential for venerable monks, nuns, and Buddhist laypeople from all walks of life to wholeheartedly support and create favorable conditions for the establishment and growth of GĐPTVN units in their communities. To nurture the youth, especially adolescents, we must understand their psychological development in order to provide effective support rather than inadvertently creating obstacles. For instance, children often engage in joking, mischief, and playful behavior; therefore, adults should exercise tolerance and patience, seeking ways to educate them through compassion and love rather than resorting to punishment or exclusion.

From this, we can conclude that in order to effectively teach and guide young members, GĐPT leaders must be thoroughly trained or, at the very least, meet certain minimum requirements regarding their knowledge of doctrine, skills, psychology, and ethics. This is not only essential for fulfilling the responsibility of educating young people but also a crucial factor in establishing the prestige of the GĐPTVN organization, which is vital for attracting and increasing the number of young individuals participating in its activities. To achieve this, GĐPTVN needs to focus more on and enhance its efforts to improve the quality and effectiveness of leader training at all levels through comprehensive training programs that build from the ground up.

 An equally important factor in the success of GĐPTVN’s educational efforts for the youth in the United States is the involvement of parents. Activities within the GĐPT team occur for only a few hours each weekend at the temple, while the majority of the time, children are at home, spending the day with their parents. If parents wholeheartedly support GĐPT in the education of their children, the outcomes will be significantly improved.

So what can parents do to help? First of all, parents should set an example for their children in fulfilling the duties of a Buddhist by keeping the five precepts they have received: no killing, no stealing, no sexual misconduct, no lying, and no drinking alcohol. Second, parents should regularly ask their children about their studies and activities in GĐPT. Second, parents should never forget to take their children to the temple every weekend for GĐPT activities. Finally, parents should regularly communicate with GĐPT leaders responsible for guiding their children to learn about their children’s activities and, at the same time, consult on ways to help their children improve their learning ability and personality.

VII/ Conclusion

After half a century, reflecting on Vietnamese Buddhism in the state of California, we cannot help but feel joy and encouragement from the remarkable achievements that the Venerable monks, nuns, and Buddhists from all walks of life have tirelessly worked to realize during the early stages of their exile in a foreign land. Today, in areas where Vietnamese refugee communities reside throughout California, we can observe the presence of solemn pagodas, meditation centers, monasteries, and hermitages. These Buddhist monasteries serve as strongholds for upholding the Dharma, providing refuge for fellow Vietnamese who believe in the Three Jewels while living in exile, and preserving and promoting the traditional culture of the Vietnamese people and Buddhism.

All of this is the result of the hard work of the Venerable Monks, Nuns, and first-generation Buddhist refugees in this Golden State. They have successfully established a solid foundation for Vietnamese Buddhism to thrive and develop in the long term.

Looking to the future, we identify three key initiatives for the continued development of Vietnamese Buddhism: First, we must persist in our efforts to preserve the Dharma within the Vietnamese community, as we have done thus far. Second, we should focus on disseminating the Dharma to the younger generation of the Vietnamese community in the United States, particularly in California. Third, we aim to engage with s to promote the Dharma.

For the first objective, we must recognize that the Vietnamese community residing in California is the essential driving force that Vietnamese Buddhism must focus on to uphold the Dharma. Consequently, we should continue our Buddhist activities, which include fostering faith, guiding the study of Buddhism, preserving traditional values of ethics, culture, and beliefs, promoting democratic freedom, and contributing to the development of a robust Vietnamese Buddhist community.

For the second objective, we must prioritize educating Vietnamese youth in both Vietnamese and English using modern scientific methods. This approach will cater to the needs and interests of young people, enabling our younger generation to comprehend and preserve the origins and cultural traditions of the Vietnamese people and Buddhism.

For the third purpose, we must recognize that the efforts to propagate the Dharma of Vietnamese Buddhism over the past half-century have not effectively targeted American communities. This is despite the commendable initiatives undertaken by some Vietnamese monks and nuns at various temples, particularly the remarkable contributions of Zen Master Nhất Hạnh, who has drawn a significant number of Americans and Western intellectuals to Buddhism. However, for Vietnamese Buddhism to thrive in American society over the long term, we need to develop methods of disseminating the Dharma that resonate with the values and lifestyles of Americans. To achieve this, we require a well-researched plan and a team of English-speaking individuals to serve as messengers of the Tathagata.

We sincerely pray for the enduring presence of Vietnamese Buddhism in the United States, particularly in the state of California.

Footnotes:

(1) According to https://en.wikipedia.org/wiki/Vietnamese_Americans

(2) Jeanne Batalova, “Vietnamese Immigrants in the United States,” October 10, 2023, www.migrationpolicy.org: “The Vietnamese diaspora in the United States comprises nearly 2.4 million individuals, including those born in Vietnam and those with Vietnamese ancestry or ethnicity, according to the 2021 American Community Survey (ACS).”

(3) Besheer Mohamed and Michael Rotolo,  “Religion Among Asian Americans,” October 11, 2023, Pew Research Center.

(4) Gary Laderman và Luis D. León, “Religion and American cultures,” 2003.

(5) Charles S. Prebish, “Buddhism—the American Experience,” 2003.

(6) “Vietnamese Buddhists Come to United States – Timeline Event,” The Association of Religion Data Archives (ARDA), https://sandbox.thearda.com.

(7) Trần Quang Thuận, “Phật Giáo Mỹ,” Volume I, Trung Tâm Học Liệu Phật Giáo, California, USA, 2000.

(8) Bình Sa, “Chùa Trúc Lâm Yên Tử, Ngôi Chùa Đầu Tiên Của Người Việt Tỵ Nạn Tại Quận Cam,” www.vietbao.com.

(9) Deer Park Monastery, https://en.wikipedia.org/wiki/Deer_Park_Monastery.

(10) See “The I.B.M.C. Grand Ordination was held on December 11, 2004 in the Korea town section of Los Angeles California,” www.urbandharma.org.

(11) Kiêm Đạt, “Đại Giới Đàn Thiện Hòa (Hoa Kỳ),” 1983, www.quangduc.com.

(12) See Note (9).

(13) Edward Tylor, “Primitive Culture,” Vol 1, New York, 1871.

(14) Read here: https://dictionary.cambridge.org/us/dictionary/english/culture.

(15) Lê Mạnh Thát, “Lịch Sử Phật Giáo Việt Nam” Volume 2. The verse is as follows:

Thân như điện ảnh hữu hoàn vô
Vạn mộc xuân vinh thu hựu khô
Nhậm vận thịnh suy vô bố úy
Thịnh suy như lộ thảo đầu phô.

Translated into Vietnamese by Professor Lê Mạnh Thát as follows:

Thân như bóng chớp có rồi không
Cây cỏ xuân tươi thu não nùng
Theo vận thịnh suy không hãi sợ
Thịnh suy đầu cỏ tợ phơi sương.

Translated into English by Nguyên Giác as follows:

The body is akin to a flash of lightning—present and then vanished.
Plants and trees are vibrant in spring and withered in autumn.
Live the cycle of rise and fall without fear,
for they are akin to dew resting on the tip of a blade of grass.

(16) Văn Học Phật Giáo Việt Nam Hải Ngoại Sưu Khảo, California, USA, 2010 –  https://www.vinhhao.info.

(17) Hạ Long, “Những Bức Phá Của Một Chặng Đường Mười Năm,” www.giaodiemonline.com.

(18) Nguyễn Ngân, “Trung Tâm Hùng Vương Bế Giảng Khóa Học Việt Ngữ,” www.vietbao.com.

(19) Read: https://www.venturabuddhistcenter.org/vi/truongvietnguanlac

(20) Read: https://www.chuaanlacsj.org/school

(21) Đức Viên Vietnamese Language School — https://www.chuaducvien.com/gioi-thieu-vndv

(22) Read: https://hoavouu.com/p50a49101/mot-ngay-thu-bay-voi-pva

(23) Tâm Hòa Ngô Mạnh Thu [2000], “Gia Đình Phật Tử Việt Nam Tại Hoa Kỳ,” https://sentrangusa.com.

(24) Nguyên Túc Nguyễn Sung, “GĐPTVN Tại Hoa Kỳ Nên Có Một Định Hướng Và Hành Hoạt Như Thế Nào…,” www.hoangphap.org.

(25) “Young Children Learning Multiple Languages: Parent FAQs,” https://www.healthychildren.org.

(26) Natalia Mesa, “Is there a ‘right’ way to read?” www.nationalgeographic.com.