The Struggle
for Survival
Instances of resistance to repression of the Unified
Buddhist Church of Vietnam shrank as the State escalated repression against it.
The Church could only operate activities in several large cities, mostly in Saigon and Hue.
The authorities restricted even the practice of humanitarian services. The
distributions of food to the victims of flood in the in the plains of Bassac River
were interrupted by the authorities was
a case in point. On the morning of October 7, 2000, the
delegation of Buddhist monks and believers of the Unified Buddhist
Church from the province of An Giang that came to rescue the victims
of flood was repeatedly stopped and interrogated by the local police. They
complicated the situation, impeding the delegation to do their task. They intervened
in the distrution of relef aids while Rector of the Institute of the
Propagation for the Dharma Thich Quang Do was giving aid items to the flood
victims in the commune of Vinh Hoi, district of An Phu. Police stopped the
delegation when it was on the way to the destination. All members of the
delegation were subjected to an interrogation that lasted from 10 A.M. to 22 P.M. The following day,
the Venerable Thich Khong Tanh of Lien Tri Pagoda, Saigon, was repeatedly
interrogated. The police blamed the monk, who had been under house
surveillance, for having left his residence without permission. The monk was
forced to return to Saigon on the morning of
October 9. The other members of the group were kept under watch. To such a
distress, the Most Venerable Thich Quang Do’s poor health became increasingly
deteriorated due to severe weather, the delegation had to abortrt the mission.
Under suffocating control of the administration, the
Most Venerable Thich Quang Do, on September 28, 2000,
in a letter sent to the Buddhist laity, denouncing the suppression of
the State, obstructing the Church from giving relief aids to flood victims. He informed the believers
of the difficulties the Church had met in the service for the helpless. The
letter noted that during September
21-22, 2000, three delegations had sent and delivered money and
food to the flood victims of the three provinces of the western region of the
South. One of them had been forced to stop from entering the province
of An Giang by the police
of Long Xuyen Township.
Regardless of repression, this delegation finally reached the destination and
achieved its mission. In an open letter dated September 24, 2000, he informed the authorities
of the Church’s mission and requested them to lift up obstructions of the
police and their intervention in the distribution of relief aids to the needed
of the Church.
Spiritual leaders of the Church challenged the
authorities’s repression. On October 6, 2000, three other delegations joined in
a journey to deliver reliefs aids to flood victims. One of them was forbidden
to leave Saigon, but the others met with
no hindranc. These two delegations were combined into one delegation,
consisting of the Most Venerable Thich Quang Do
and twelve monks, nuns, and believers. The delegation arrived in Chau
Doc. A number of followers, who had come to the province some time earlier, joined
it, raising the number of the delegation to 25. On the way, the group was
intercepted by the police when a number of other believers came to join it. The
mission was aborted.
The Police never ceased causing trouble to the Most
Venerable Thich Quang Do thereafter. They kept a close watch on him, especially
when he planned to pay a visit to the Patriarch Thich Huyen Quang, who had been
placed under residence surveillance in Hoi Nghia Pagoda, Quang Ngai Province. On February 2, 2001, the monk and
companions left Saigon in a car. The journey
was without nuisance. It was stopped by two police agents for unfounded reason.
They intercepted the car, communicated to their superior at the Headquarters
and let the delegation to continue the trip. Police chek-points were
posited all along the delegation’s
itinerary, in Nha Trang, Binh Dinh, and Quang Ngai. At some locations, the police executed
verification of occupation identity cards of the occupants.
Upon arrival at the destination, the delegation was
brought to a blind alley. The local authorities
had already encircled Hoi Nghia Pagoda. The delegation had to stay overnight at
Quang Phuoc Pagoda. The Most Venerable Thich Quang Do would only meet the
Patriarch there. When the members of the delegation prepared to go to bed, a
group of policemen came and proceeded a verification of identity of each of the
visitors. They stood guard over the monks closely until they took their journey
back to Saigon. Police checkpoints were still
posited along the delegation’s itinerary.
A few
kilometers away from the departure, their vehicle was stopped by a group of 20
policemen. Under the pretext of searching for the “materials” that might
endanger national security, they proceeded a careful corporal search-through of
the monks. The drew minutes of a search-through of the vehicle as well. All the
doors and tires of the vehicle were dismantled. Many articles for personal use of
the monks were confiscated. The search-through lasted three hours. It was not
until three o’clock in the
afternoon that the delegation could resume their journey.
And, only after a halt at another pagoda could the delegation continue their
trip without trouble. At nine o’clock in late evening when the
delegation arrived in the vicinity of Nha Trang, the police had been waiting
for it. They stopped the car and drove the monks to a police checkpoint for a
troublesome search-through. The situation became so tense that it made the
blood pressure of the Most Venerable Thich Quang Do malignant. A medical doctor
was sent for to verify the state of health of the monk. The search-through
resumed and lasted until 1 o’clock
in the morning. The delegation could spend the night at a hotel in Nha Trang.
They came back to Saigon, entirely
exhausted.
In his letter to the four supreme leaders of the
Communis Party and State on the occasion of the Lunar New Year, the Most
Venerable Thich Quang Do reaffirmed the fulfillment of all duties towards the
country of Buddhism since the August 1945 Revolution. Nevertheless, the
Communist Party and have never honored the legal legitimacy of the Unified Buddhist Church;
nether have they respected the rights to religious freedom of the Buddhist
laity. The Church’s faithful had associated with the Fatherland Front and
served with loyalty the national cause in the struggle by the people against
three enemies; hunger, illiteracy, and foreign invasion. He requested the
Communist Party and State to materialize the respect for religious freedom,
which obligation they have ever assured to fulfill.
In his open letter to the Buddhist laity of Saigon,
he affirmed that Buddhism could bloom veritably only with national independence.
Referring to the engagements in the fight against the three enemies by the late
leader of the Communist Party, tHo Chi Minh, the dignitary affirmed that one of
the three enemies, the invaders, had departed. However, The other two
engagements that Ho Chi Minh had committed to fulfill has not been realized. Worse
still, by a hostile religious policy, the Communist Party and State have
executed repressive measures to eliminate the Unified Buddhist
Church. Instead of promoting the respect for human
rights, the Communist Party and State persistently repress it. Ho Chi Minh once
addressed to the Buddhists: “If you want to save human beings from misfortunes,
you must sacrifice yourselves and fight.” Nevertheless, this forceful statement
of “Uncle Ho” has proven to be an empty
rhetoric!
After this
introduction destined to call on the Buddhists to remain faithful to their
commitments, the dignitary clarified the meaning of the term “Unified.” which
is the definite content of the appellation “Unified Buddhist
Church.” The term is
destined, in his view, to remind the faithful of the commitments that
traditional Vietnamese Buddhism had translated into practice in the 1960’s. For
the first time in history, together with world Buddhists, the Vietnamese
Buddhist community undertook the unification of the Buddhist Small and Great
Vehicles, incorporating them into a unified organization. The term also designates the elimination of
all erroneous and discriminatory aspects of separation between the Shanga and
the laity, thus filling up the gap separating
the sacred and the profane.
In his letter to the government on the celebration
of the Lunar year Canh Thin (2001), the Most Venerable Thich Quang Do presented
problematic issues that entangled the State and the Church in a riddle without
an answer. Evoking the traditional religious tenets observed by previous ancient
dynasties, the dignitary, mentioned, first of all, the State.s abuse of power
and requested the Communist rule to release prisoners of conscience
incarcerated for their ideas of dissidence, of faith, or of religion. He asked
for the levy of residence surveillance imposed on the Patriarch of the Unified Buddhist Church,
the Most Venerable Thich Huyen Quang, who had been under administrative
detention for 18 years. The amnesty should necessarily be accompanied by a
reduction of taxes for the peasants that constitute 80% of the population.
The dignitary further stressed that the Unified
Buddhist Church of Vietnam should be given back all its rights, including the
rights to free conduct its normal religious services and activities. Of equal
importance, the Church must be entitled to legal rights to function as a
religious institution. The letter put forward
the responsibilities of the Unified Buddhism in its divine mission to
redeem people and brave social plague and moral decadence that devastate
miserably the country nowadays. Finally, the dignitary requested the
abolishment of death penalty.
Repression rolled on, and the Buddhist leadership
was subject to stricter control. The Most Venerable Thich Huyen Quang was not
an exception. On July 6, 2000, two cadres of the section
of religious affairs and the police of Quang Ngai came to see and “work with” the
Patriarch at Hoi Nghia Pagoda. The ailing monk was interrogated on the letter
he had issued on the occasion of the anniversary of April 30. He was questioned about who was the true
author of the letter and who signed it under his name. The Patriarch said that
the opinions expressed in it were his, and they reflected the aspirations of
his Church. The interlocutor blamed him for his pessimism about the Vietnamese
society. The Patriarch said that his views were only based on information from
governmental sources. A policeman who, without courtesy, treated him as a
criminal. He asked him, if this was such a case, why had the police have to
come to subject him to an interrogation.
Instances of harassment occurred elsewhere in the
country. In July 2000, the pagodas in Saigon
that sheltered members of the Institute of the Propagation for the Buddhist
Faith were besieged by the police. In Da Lat in the highlands, in Quang Nam, and Quang
Ngai in Central Vietnam, dignitaries and prestigious members of the Buddhist
Family were subjected to interrogation. Eventually, two Buddhist monks in
Fourth District, Saigon, the Venerable Thich
Quang Hue and the Venerable Thich Tam Minh, the superiors of the pagodas Thanh
Tuyen and Linh Son, respectively, were convoked for interrogation, In August
2000. The Venerable Thich Quang Hue, who was the responsible for the Commission
of Social Welfare of the Vietnam
Unified Buddhist
Church, was interrogated
on his journey for charitable works he
had accomplished in various regions in Central Vietnam
damaged by flood. The Venerable Thich Tam Minh was interrogated on the reasons
for which he had disengaged from the official Church. In his answer, the monk presented
his case: “The Buddhist
Church of Vietnam is a
member of the Fatherland Front and an instrument in the hand of the Vietnamese
Communist Party.” He added that, had religious freedom existed in Vietnam, the
Unified Buddhist Church of Vietnam would not have the need to organize its
Eighth Congress in the United
States. He equally ascertained that the
movement of unification of the Buddhist Churches was purely religious and did
not bear any political ambition. It did not seek to overthrow the actual political
regime.