In preparation for my arrival in October I have been re-establishing contact with old friends in Vietnam. Last time I was there I was in a somewhat anti-social phase, and saw most of my friends only once or twice. Perhaps, too, people change, and my friends are all getting older and don’t have the time to devote to me that they used to have, so I am easily offended. I know this sounds selfish, but there you have it. Another thing I’ve noticed is that temples and monasteries are not as open and accessible as they were in the days when I spent a lot of time at them. I guess its an inevitable part of the ‘professionalisation’ of Buddhism, and the tidying up of its institutions, but I’ve definitely observed that Vietnamese Buddhism has become increasingly rule-bound and exclusive as Vietnam’s economic situation has improved. One example: I used to be able to wander freely at some of the largest monastic institutions in Ho Chi Minh City, and drop in to visit monk friends in their rooms whenever I wanted. More and more abbotts now have placed a ban on lay-people visiting monastic chambers, and more temples are introducing ‘no-go’ areas that are off-limits to lay people.
Don’t get me wrong, I understand the reasons for doing this, and to an extent can sympathise with them. It does indicate to me, however, a growing monastic chauvinism that is without charm and was previously absent from Vietnamese Buddhism. I think one of the main reasons for its growth has been the example of Thailand, where Vietnamese increasingly travel for holidays and education and where an archaic (and, I suggest, problematic) glorification of monks exists, and a huge divide exists between lay people and monastics. Vietnamese Buddhists (and especially senior-ranking monks of all sects) travel there and witness this and think, “Oh! Here’s a way we can improve the status of religious life in our country.” And who knows, maybe they are right?
Another influence has been the writings of Thich Nhat Hanh, which have always been popular and have gained enormous currency in recent years since he has been allowed to return to Vietnam. I love Master Nhat Hanh, and respect him as one of the greatest teachers in the world. But I have noticed that in recent years he has increasingly moved towards this same separatist model for monastics, and advocates it extensively. I accept that this model is doctrinally sound and particularly current in the world of Theravada Buddhism. I was once an advocate of it myself. But I reiterate that it has not been the model for Vietnamese Mahayana in living memory. Vietnamese Mahayana has, since the 20th Century, been characterised by a progressive monastic approach in which boundaries between lay and monastic believers were broken down, and Buddhist clergy took an active and humble role in society. Ironically, Thich Nhat Hanh was one of the greatest advocates of this model, which he now seems to renounce.
OK, that unexpected rant over, I also heard from one of my oldest friends (and one of my most invaluable guides to the gay underworld of Saigon) and he proudly told me that he is now in a serious relationship and a model of domestic harmony. I nearly cried! For myself, of course – terribly happy for him. He has always modelled himself on Western ideas of what it means to be a middle-class gay man, and has for many years desired a monogamous, settled relationship. So good luck to him.
But that means one less buddy to help me explore that enormous and constantly changing city……
