The Vibrant Integration of Tibetan Buddhism and Socialism
China Tibet Network News reported that on the 11th of January, 2015, the Executive Board of the Tibetan Branch of the Chinese Buddhist Association, held the 2nd session of its Tenth Council in Lhasa. At this meeting, the Buddhist Association Tibetan Branch President Zhu Kang -Tudeng Kezhu (珠康·土登克珠表示) stated that Tibetan Buddhism and Socialism had undergone a vibrant interaction and integration within society, and that Tibetan Buddhism now possessed all the relevant conditions to adjust and fully function within a Socialist society. He went on to explain that in his opinion, Buddhism is a philosophy of peace, and that a Buddhist should not harm any living thing. This is because Buddhism advocates loving kindness and compassion to all beings without acceptance. The Buddha Shakyamuni stated: ‘I teach a living path that is forever evolving and adapting to circumstance.’ Therefore it is the duty of every Buddhist to adjust to new situations and apply the Buddha’s teachings accordingly. In the case of Tibetan Buddhism, it possesses the potential to be innovative and to keep-up with times by adapting to new circumstance and integrating into a Socialist society. Not only this, but Tibetan Buddhism can positively assist the building and development of society, whilst simultaneously assisting the general public.
Zhu Kang -Tudeng Kezhu further explained that; ‘After the democratic reforms in Tibet, there was a necessary separation of ‘Lamaist Institutions’ from ‘State’ as a means to achieve a secular society. This purified the political system (freeing it from superstition and myth), and cleansed the spiritual teachings of Buddhism by removing the polluting influences of political thinking, that had been erroneously imported into its philosophy (by corrupt lamas seeking temporal power). Originally, when the various schools of Buddhism took root in Tibet, all the founding ancestors were completely pure and had no ambitions whatsoever for political influence and power. They followed the Buddha’s teachings without generating greed for political power in the world of delusion. Furthermore, Buddhism has existed for over two thousand years and it has spread to Tibet, China and other parts of Asia (through the Theravada School), but it was only in feudal Tibet that a corrupt Buddhocracy (i.e. temporal society politically controlled by unelected Buddhist monks – in this case lamas) developed – and nowhere else. Buddhocracies did not develop anywhere else because the concept of Buddhist monks getting directly involved in politics is against the Buddha’s teachings, as he rejected all form of political involvement (as a corrupting influence in the mind).’
As a means to protect the rights of those who believe in religions, or ‘Constitution’ guarantees ‘Freedom of Belief’. This is specifically dealt with under the section entitled ‘Regulations on Religious Belief’. Everybody has a right to follow (or not follow) a religious path with all the rights and interests that entails.
Zhu Kang -Tudeng Kezhu then stated that within Tibet there are many Sects such as Nyingma, Sakya, Kagyu, Gelug, and Bon, etc, and there is only a very slight difference in there teachings, and all revere the Buddhist Tripitaka. All agree that the point of Buddhist teaching is not the seeking or acquiring of political power or influence in society, but rather complete and full realisation of inner enlightenment. The emphasis here is on the ‘oneness of humanity’ that shares a common inner spiritual (or ‘psychological’) essence. Therefore modern Tibetan Buddhism should follow the example of the distant past, and pursue the path of authentic Dharma and work for the harmonious, peaceful development and evolution of society, the nation and all beings.
©opyright: Adrian Chan-Wyles (ShiDaDao) 2016.
Original Chinese Language Source Article: http://www.tibet.cn/news/index/xzyw/201501/t20150112_2209335.htm
佛协西藏分会会长:藏传佛教与社会主义社会相适应才有活力
中国西藏网讯 1月11日,中国佛教协会西藏分会第十届理事会第二次常务理事会议在拉萨召开。会上,佛协西藏分会会长珠康·土登克珠表示,藏传佛教只有与社会主义社会相适应才能有活力,现在藏传佛教具备了与社会主义社会相适应的全部条件。
珠康·土登克珠认为,佛教的精髓是大慈大悲,不伤害众生,佛教的宗旨是普度众生。佛祖释迦牟尼云:“我教是个活教,跟我者应机应时,与时俱进”。因此弘扬藏传佛教也要紧跟时代,与时俱进、不断创新。藏传佛教不仅能与社会主义社会相适应,也能为社会和民众做贡献。
“西藏民主改革后实现政教分离,符合宗教本质,成为政治标准化、宗教纯洁化。在西藏,藏传佛教各教派的鼻祖都是虔心追随佛祖且无任何贪念政治的人。佛祖释迦牟尼的教法有汉传、藏传、南传,在世界近20多个国家发展,唯独在西藏实行过政教合一。可想而知,说明了政教合一是不符合佛法的精神”,珠康·土登克珠介绍说。
为从根本上保障信教群众的合法权益,我国在《宪法》中对公民宗教信仰自由的权利进行了规定。《宗教事务条例》的出台,更是细化了宗教信仰的合法权益。
珠康·土登克珠表示,在西藏,藏传佛教的宁玛派、萨迦派、噶举派、格鲁派,苯教等,只是在证道方面稍有区别,原则而言都是“赞三宝”,最终目的证悟成佛方面都是一样的,可谓“一家人”。回顾藏传佛教历史,各教派融洽的时候,佛法也弘扬得好。只有宗教和睦,才能更好弘扬佛法,护国利民,使众生得利。
Zhu Kang -Tudeng Kezhu further explained that; ‘After the democratic reforms in Tibet, there was a necessary separation of ‘Lamaist Institutions’ from ‘State’ as a means to achieve a secular society. This purified the political system (freeing it from superstition and myth), and cleansed the spiritual teachings of Buddhism by removing the polluting influences of political thinking, that had been erroneously imported into its philosophy (by corrupt lamas seeking temporal power). Originally, when the various schools of Buddhism took root in Tibet, all the founding ancestors were completely pure and had no ambitions whatsoever for political influence and power. They followed the Buddha’s teachings without generating greed for political power in the world of delusion. Furthermore, Buddhism has existed for over two thousand years and it has spread to Tibet, China and other parts of Asia (through the Theravada School), but it was only in feudal Tibet that a corrupt Buddhocracy (i.e. temporal society politically controlled by unelected Buddhist monks – in this case lamas) developed – and nowhere else. Buddhocracies did not develop anywhere else because the concept of Buddhist monks getting directly involved in politics is against the Buddha’s teachings, as he rejected all form of political involvement (as a corrupting influence in the mind).’
As a means to protect the rights of those who believe in religions, or ‘Constitution’ guarantees ‘Freedom of Belief’. This is specifically dealt with under the section entitled ‘Regulations on Religious Belief’. Everybody has a right to follow (or not follow) a religious path with all the rights and interests that entails.
Zhu Kang -Tudeng Kezhu then stated that within Tibet there are many Sects such as Nyingma, Sakya, Kagyu, Gelug, and Bon, etc, and there is only a very slight difference in there teachings, and all revere the Buddhist Tripitaka. All agree that the point of Buddhist teaching is not the seeking or acquiring of political power or influence in society, but rather complete and full realisation of inner enlightenment. The emphasis here is on the ‘oneness of humanity’ that shares a common inner spiritual (or ‘psychological’) essence. Therefore modern Tibetan Buddhism should follow the example of the distant past, and pursue the path of authentic Dharma and work for the harmonious, peaceful development and evolution of society, the nation and all beings.
©opyright: Adrian Chan-Wyles (ShiDaDao) 2016.
Original Chinese Language Source Article: http://www.tibet.cn/news/index/xzyw/201501/t20150112_2209335.htm
佛协西藏分会会长:藏传佛教与社会主义社会相适应才有活力
中国西藏网讯 1月11日,中国佛教协会西藏分会第十届理事会第二次常务理事会议在拉萨召开。会上,佛协西藏分会会长珠康·土登克珠表示,藏传佛教只有与社会主义社会相适应才能有活力,现在藏传佛教具备了与社会主义社会相适应的全部条件。
珠康·土登克珠认为,佛教的精髓是大慈大悲,不伤害众生,佛教的宗旨是普度众生。佛祖释迦牟尼云:“我教是个活教,跟我者应机应时,与时俱进”。因此弘扬藏传佛教也要紧跟时代,与时俱进、不断创新。藏传佛教不仅能与社会主义社会相适应,也能为社会和民众做贡献。
“西藏民主改革后实现政教分离,符合宗教本质,成为政治标准化、宗教纯洁化。在西藏,藏传佛教各教派的鼻祖都是虔心追随佛祖且无任何贪念政治的人。佛祖释迦牟尼的教法有汉传、藏传、南传,在世界近20多个国家发展,唯独在西藏实行过政教合一。可想而知,说明了政教合一是不符合佛法的精神”,珠康·土登克珠介绍说。
为从根本上保障信教群众的合法权益,我国在《宪法》中对公民宗教信仰自由的权利进行了规定。《宗教事务条例》的出台,更是细化了宗教信仰的合法权益。
珠康·土登克珠表示,在西藏,藏传佛教的宁玛派、萨迦派、噶举派、格鲁派,苯教等,只是在证道方面稍有区别,原则而言都是“赞三宝”,最终目的证悟成佛方面都是一样的,可谓“一家人”。回顾藏传佛教历史,各教派融洽的时候,佛法也弘扬得好。只有宗教和睦,才能更好弘扬佛法,护国利民,使众生得利。