Bourgeois Buddhism and the Trotskyite Distortion
Translation and Research by Adrian Chan-Wyles PhD
Editor’s Note: The BMA (UK) has continued in its objective to clarify the link between early Buddhist philosophy and the works of Karl Marx and Friedrich Engels (and by implication Vladimir Lenin, Joseph Stalin, Mao Zedong and many other reliable revolutionaries). An obvious place of first intersection has to be Karl Marx studying philosophy at university (where it is more than likely that he encountered early European impressions about Buddhism), but must centre upon his friendship with Karl Koppen – the German revolutionary academic who is recognised as an early European academic specialist on the subjects of Early (Indian) Buddhism, and Tibetan (Vajrayana) Buddhism. It is known that Koppen gave Marx volumes of his research on Buddhist philosophy, and it is logical to assume that the two discussed Buddhism as part of their revolutionary activity. Suffice to say, Marx did write on occasion about Buddhism, referring to it in one newspaper article as ‘rational Brahmanism’, with Engels praising Buddhism (and its advanced use of dialectics) in his book the ‘Dialectics of Nature’. With this favourable basis established between Marx and Engels on the one hand, and Buddhism on the other, the BMA (UK) decided to seek-out an example of how Buddhism is distorted in the modern age, to suit bourgeois, capitalist interests. Dr Chan-Wyles has been happy to oblige in this research, and has presented below an English translation of an extraordinary Chinese language ‘Buddhist’ text originating in Taiwan, together with an analytical commentary. As with all things ‘bourgeois’ nothing is as simple as the surface meaning initially implies, and it is up to the proletariat to think for themselves and develop their own distinctive academia free of class prejudice and bias. The Taiwanese author of this Chinese language text, appears to be stating that the ‘co-dependent origination’ (Pratītyasamutpāda) of nature is a ‘Socialist’ condition, because its multitudinous facets work in a harmonious manner. This is incorrect from both a Buddhist viewpoint and a Scientific Socialist viewpoint. The Buddha clearly stated that existence is ‘nama-rupa’, or ‘consciousness’ (mind) and ‘physicality’ (body and environment). In the deluded state, the interaction of mind, body and environment exists within a highly chaotic and confused state, that is suffering inducing. An appreciation of nature does not solve the issue of human suffering, which can only be achieved by uprooting greed, hatred, and delusion from the mind, together with the false notion of a ‘permanent self’ and the habit of attachment to thought and sensations. This is the realisation of the ‘non-substantiality’ or ‘emptiness’ inherent in all physical existence. In short, the true essence of nature is ‘emptiness’ and not a false ‘harmony’. As nature is simply a collection of conditioning events (with no inherent consciousness present), nature is not ‘Socialist’ in neither its ‘utopic’ (i.e. religious) or ‘Marxist’ (i.e. scientific socialist) sense. Socialism is a conscious-led state of human evolution, that acknowledges that human physical existence is the accumulation of historical cause and effect (i.e. historical materialism), and that by using the human mind to understand this fact, the tyranny of class domination can be reversed and eradicated through revolutionary action in the physical world. However, for the working class to over-throw the middle class that oppresses it, workers must educate themselves to understand all aspects of material reality, and act in a manner that directs material reality into a more conducive working class reality. The Buddha, like Marx, understood cause and effect, and viewed it as ‘neutral’ and not as ‘religiously’ special or inspired. For the Buddha, nature and human perception are entwined, and nature is transformed by radically altering the conscious frequency that perceives it. The Buddha did not advocate passively ‘staring’ at phenomena and holding what is seen in a state of reverence, as this does nothing to free the practitioner from suffering. Deciphering original Buddhism from its bourgeois and Trotskyite distortions is a vital task for this age.
Samuel King (3.8.2016)
BMA (UK) Co-ordinator
Oxford Collective
Samuel King (3.8.2016)
BMA (UK) Co-ordinator
Oxford Collective
Translator’s Commentary: The United States and its European allies are continuously pursuing an anti-Communist and anti-Socialist policy around the world, be it Africa, South America, Asia, Europe, and of course, the USA. Following the success of the West’s deliberate policy of Cold War historical, philosophical and factual misrepresentation, the Soviet Union began its collapse in 1989 – the same year the Western media (led by the BBC) concocted the ‘Tiananmen Square’ incident, designed to bring China down, presumably from within. This Western attack on China is not new, and has its historical roots firmly within the convention of racial discrimination formulated by White Americans and Europeans, against Chinese people, their physicality, culture, academia, philosophy, spirituality, political system and language, etc, culminating in a benchmark of discriminative and prejudicial legislation in the US, in the form of the Chinese Exclusion Act (1882) – later reinforced by the Asian Exclusion Act (1924). Chinese people, regardless of their advanced and progressive culture that dates back thousands of years, have never been accepted on an equal footing by White Europeans or their American derivatives. In their war against imperial Japan, the US packaged the Chinese people (in China) as an ‘ally’, as they were fighting for their lives against the Japanese invaders. However, as racists are opportunists and never constant in their behaviour, the US had no interest in the Chinese war against Japan (which raged officially from 1937, but which was occurring in an undeclared state prior to that date, perhaps as early as 1931) prior to late 1941 – the date the Japanese imperial airforce attacked the American naval base at Pearl Harbour in Hawaii. Five years after the end of WWII in 1945, the US was back to its old habit of ‘racialising’ the Communist Chinese during the Korean War (1950-1953). Following the Soviet invasion and liberation of northeast China from Japanese domination in 1945, Mao Zedong finally defeated the rightwing and blood-thirsty Chiang Kai-Shek and his Western-backed Nationalist movement. His army in tatters, Chiang retreated to the island fortress of Taiwan – invading that area and ruthlessly putting-down any protests to his presence. In this way, the old, corrupt and discredited Nationalist regime retained a foothold of political power (protected by the West) in Taiwan (and curiously also retained political control of a number of islands off the coast of Fujian province).
However, just two years before its defeat on the Mainland of China, the Nationalist (i.e. ‘Republic of China’) government re-stated (in its 1947 constitution) that both Mongolia and Tibet were integral parts of China – and its main ally – the United States remained silent. From this history it can be seen that Communist China did not ‘invade’ Tibet, as the structures of Chinese political control had been in place for centuries. Furthermore, millions of Tibetans peacefully co-existed along-side Han Chinese populations in southwest China (as they continue to do today). It was only after the Communist victory in China in 1949, that the USA embarked upon a destabilising project involving the CIA’s infiltration of remote Tibet, and working to usurp Communist political control. The CIA did this by influencing the 14th Dalai Lama and persuading him to allow his ordained Buddhist monks to break their vows of non-violence and take up arms against Tibet’s lawful government. When this policy of Buddhist-inspired terrorism failed, the CIA switched its tactics to removing the Dalai Lama out of Tibet, and propagate the myth in the West that Tibet had been ‘invaded’ and ruthlessly oppressed. In the meantime, the 14th Dalai Lama (and a select clique of so-called ‘high lamas’) continue to live at the US tax-payers expense, staying at five star hotels, eating meat, and being chauffeur-driven in bullet-proof limousines. An important part of this subterfuge involves the high-profile support for the so-called ‘Pro-Tibetan Movement’ by Hollywood film stars, leading academics, politicians and various politically motivated charities (and other organisations). In the meantime, the Buddhist industry that surrounds the 14th Dalai Lama, publishes books (for sale) of distorted Buddhist teachings, altered to suit the Western bourgeois mind-sets of those who unquestionably support the CIA’s version of events. Not only does the 14th Dalai Lama teach racist lies about China and Tibet, he also breaks his own monastic vows in the process (briefly stated as violating his vows taken against ‘lying’, ‘gossiping’ and ‘misrepresenting’ the Dharma, etc). In the meantime, he encourages a Western ‘cult’ of hero-worship coupled with the implied ‘victimhood’ of a pseudo-Buddhism financed by the USA.
Taiwan is essentially a self-governing US colony, that to continue to annually receive the billions of US tax-dollars that it does, must pursue the US foreign policy of demonising and distorting Communist China. Despite many ordinary people in Taiwan viewing themselves as ‘Chinese’ and not ‘American’ (having very good business, financial and cultural ties with the Mainland), nevertheless, the Taiwanese government continues to act in a deliberately belligerent manner toward the Mainland, and in the process, expresses every marker that defines the Western, bourgeois mentality. Although many Buddhist and Daoist organisations in Taiwan look to the Mainland of China as the spiritual home of Chinese spirituality, there are organisations that, in conjunction with the ‘Pro-Tibetan Movement’, work to undermine Communist China from the assumed perspective of Buddhism. This is achieved through the agency of ‘Trotskyism’. Trotskyites are bourgeois supporters of capitalism, whilst expressing a limited form of ‘Socialism’ that collaborates with, but never seeks to over-throw capitalism. Trotskyites claim to be ‘Marxists’, but their support of Marxism is highly selective, ignoring any and all progressive aspects of Karl Marx’s work that Lenin quite rightly developed and applied to a modern world. Trotskyites are, therefore, ardently anti-Marxist-Leninists, and reject any Socialist System or Communist State founded upon its strictures. This means that Trotskyites have worked to over-throw (in theory or in practice), the Soviet Union and continue to work to over-throw Communist China (as obviously Mao Zedong was a Marxist-Leninist). Trotskyites do not want a true revolution, but rather compromise and accommodate with the exploitative forces of predatory capitalism. The capitalist mind-set of the bourgeois has, through anti-Chinese racism and anti-Communist dogma, already penetrated many aspects of Buddhism both in Asia (the racially motivated anti-Muslim Buddhist violence), and in the West (where Buddhist ‘teachers’ hold ‘seminars’ and charge hundreds of pounds for students to ‘breathe’ in their presence). However, deliberately attacking and misrepresenting the revolutionary philosophy of Marxist-Leninism is a specific key factor associated with Trotskyism. When applied to Buddhism, its purpose is to represent only the bourgeois mind-set of conservatism, and fully support the exploiters over the exploited. In this regard, I have translated a Chinese language text from a Taiwanese Buddhist website that seeks, through a combination of bourgeois common sense and sentimentality, to remove the revolutionary aspect of both authentic Buddhism and Marxist-Leninist Socialism, and reduce both to an appreciation of ‘nature’, or in other words, to a state of the non-questioning of the bourgeois status quo. The unnamed author does this by assuming that as everything in nature ‘works together’ in one form or another, then this is ‘Socialism’. In other words, the Trotskyite illogicality of this is that ordinary ‘cause and effect’ equals the state of the over-throwing of capitalism (as if a revolution has already occurred and capitalism has been over-thrown, when in fact neither event has occurred). The author seems oblivious to the fact that ‘cause and effect’ is a blind process that functions within fascist, capitalist, anarchist, tribal, or any other system of human organisation, and it continues to function whether or not human beings (and their societies) exist at all. Nature is not Socialist in any way, simply because its processes are non-conscious – they simply just happen because of the conditionality of events. Furthermore, the author avoids the mention of ‘Marxist-Leninism’, but instead prefers to call it ‘secular Socialism’, which is then further defined as ‘inherently violent’. This is a well-known Trotskyite tactic designed to use ‘fear’ of change as a means to prevent the working class from ‘rising-up’ and over-throwing their oppressors. Nature, in its arbitrary balance of affairs, is in fact incredibly violent, vicious and indifferent to personal suffering. The only time nature can seem ‘docile’ is when viewed from the ‘safe’ stand-point of a privileged and bourgeois perspective.
Just as Buddhism, in its own revolutionary way, throws-off greed, hatred and delusion, the oppressed workers throw-off the bourgeois shackles of oppression by collectively stating that they no longer consent to live under such conditions. It is the bourgeoisie and their agencies of maintaining political power that inflict injury and death upon the workers, and all the workers do is attempt to defend themselves from this violence. It is capitalism that is violent and Socialism which is an end to all exploitative violence. The Buddha did not advocate the mindless observation of natural events, and he certainly did not equate natural processes with ‘enlightenment’ or the state free of all ‘suffering’. On the contrary, the Buddha clearly stated that ordinary human perception, tainted as it is by greed, hatred, and delusion, is unable to clearly perceive reality. In fact, it can be stated that as the Buddha advocates celibacy and other strict methods of behavioural modification, Buddhism is not in ‘harmony’ with nature simply because the state of ‘delusion’ is the state of ‘suffering’ for all human beings. Although the Buddha spoke against inter-personal violence, nevertheless, his method of disciplining the body and mind may be considered necessarily ‘unnatural’ as a means to acquire a new state of ‘natural’ being free from suffering. Simply accepting the status quo, is for the Buddha a grave error that only allows delusion to operate unhindered. Being ‘aware’ of cause and effect in the environment (i.e. ‘nature’), in and of itself, does not possess the concentrated power to ‘uproot’ the base conditioning of delusion that exists within the mind (and body), and has nothing whatsoever to do with the development of class consciousness, or the over-throw of class oppression. Instead, the author presents an entirely imagined utopian vision of reality, where an arbitrary ‘sameness’ is misrepresented as ‘Socialism’. Although the Buddha’s message is entirely compatible with the work of Marx and Engels, neither system presents the passive observation of the environment as being a ‘revolutionary’ act. The author is right about one thing, namely that Buddhism is compatible with Socialism, but the same author is very wrong about the reasons why. The author simultaneously fulfils the joint function of distorting Buddhist teaching, and Socialist ideology. The Buddhism presented is one very much in the service of the bourgeois State, and typical of the inverted mind-set of the bourgeoisie, which deliberately sets-out to present ‘delusion’ as ‘enlightenment’, and ‘class oppression’ as ‘class freedom’. Such are the aims and objectives of the bourgeois-loving Trotskyites, who only want to reform capitalism (and not over-throw it), and transform Buddhism into a Judeo-Christian sect – the 14th Dalai Lama would be proud.
The Buddha’s position is clear; the training to achieve his enlightenment is one that is partly conditioned (within the world of cause and effect) through the implementation of a rigorous mind (meditation) and body (Vinaya Discipline) behavioural modification process, but the realisation of the ‘nirvanic’ (i.e. ‘desireless’) state is entirely free of conditionality (i.e. is not dependent upon the law of cause and effect). From this philosophical position it can be ascertained that the Buddha viewed ‘conditionality’ (i.e. the ‘natural world and all things in it) as lying within the realms of delusion, and the state of non-conditionality as the true realm of enlightenment. Therefore, regardless of the higher Buddhist state of the integration of ‘form’ (i.e. ‘nature’), and ‘void’ (i.e. ‘non-conditionality), simply being ‘aware’ of nature and the manner through which it operates (i.e. cause and effect), is not ‘enlightenment’ as the author of the piece implies. Instead it might be interpreted that the author is deliberately presenting a distorted image of (non-theistic) Buddhism in a distinctly ‘theistic’ light, whereby the marvelling at the operation of nature is akin to appreciating ‘god’s’ will at work in the world. The point of this is an attack on Marxist-Leninism (or what the author refers to as ‘secular Socialism’), and is in effect a direct rhetorical attack upon Communist China and the political system which it upholds. The underlying implication is that existence under the ruthless, tyrannical and oppressive system of capitalism, is in fact ‘freedom’, and life lived within a workers’ State free of capitalist oppression, is in fact an ‘enslaved’ existence. This is the typical operation of the ‘inverted’ bourgeois mind-set at work. Of course, the ‘nameless’ author says nothing about the continuous psychological and physical violence meted-out by the capitalist system (which kills endless number of people throughout the world, every single day), but instead defines any action taken against capitalist violence, to be itself ‘violent’. This piece of distorted Buddhist sophistry, defines a ‘good’ Buddhist as one who quietly acquiesces to the dominant capitalist system, and who does not oppose it in any way, despite the fact that the Buddha was politically active, and opposed Brahmanic tyranny wherever he encountered it. Furthermore, although opposed to arbitrary violence and war (for Buddhist monastics and the devout laity), the Buddha, in the Chakkavatti- Sihanada Sutta (Lion’s Roar Turning of the Wheel), makes the case that a king should have an army that is staffed by morally upright soldiers, whose task is to protect the people. The Buddha, although clear and precise in his teachings, was nevertheless not dogmatic, but suggested that even soldiers who might have to fight and kill, should practice Dharmic restraint, and be guided by compassion and wisdom in all circumstances. However, the Buddha never advocated the violent defence of his Dharma. The translated text that follows is a prime example how Buddhism is co-opted in the modern world, to be the servant of a vicious bourgeois (capitalist) State. Both Marxist-Leninists and Buddhists should exercise sound dialectical analysis when approaching this subject, and like a good surgeon, carefully open-up the anatomy of the bourgeois delusion, and make its constituent parts well-known and clearly visible for all to see.
ACW 4.8.2016
However, just two years before its defeat on the Mainland of China, the Nationalist (i.e. ‘Republic of China’) government re-stated (in its 1947 constitution) that both Mongolia and Tibet were integral parts of China – and its main ally – the United States remained silent. From this history it can be seen that Communist China did not ‘invade’ Tibet, as the structures of Chinese political control had been in place for centuries. Furthermore, millions of Tibetans peacefully co-existed along-side Han Chinese populations in southwest China (as they continue to do today). It was only after the Communist victory in China in 1949, that the USA embarked upon a destabilising project involving the CIA’s infiltration of remote Tibet, and working to usurp Communist political control. The CIA did this by influencing the 14th Dalai Lama and persuading him to allow his ordained Buddhist monks to break their vows of non-violence and take up arms against Tibet’s lawful government. When this policy of Buddhist-inspired terrorism failed, the CIA switched its tactics to removing the Dalai Lama out of Tibet, and propagate the myth in the West that Tibet had been ‘invaded’ and ruthlessly oppressed. In the meantime, the 14th Dalai Lama (and a select clique of so-called ‘high lamas’) continue to live at the US tax-payers expense, staying at five star hotels, eating meat, and being chauffeur-driven in bullet-proof limousines. An important part of this subterfuge involves the high-profile support for the so-called ‘Pro-Tibetan Movement’ by Hollywood film stars, leading academics, politicians and various politically motivated charities (and other organisations). In the meantime, the Buddhist industry that surrounds the 14th Dalai Lama, publishes books (for sale) of distorted Buddhist teachings, altered to suit the Western bourgeois mind-sets of those who unquestionably support the CIA’s version of events. Not only does the 14th Dalai Lama teach racist lies about China and Tibet, he also breaks his own monastic vows in the process (briefly stated as violating his vows taken against ‘lying’, ‘gossiping’ and ‘misrepresenting’ the Dharma, etc). In the meantime, he encourages a Western ‘cult’ of hero-worship coupled with the implied ‘victimhood’ of a pseudo-Buddhism financed by the USA.
Taiwan is essentially a self-governing US colony, that to continue to annually receive the billions of US tax-dollars that it does, must pursue the US foreign policy of demonising and distorting Communist China. Despite many ordinary people in Taiwan viewing themselves as ‘Chinese’ and not ‘American’ (having very good business, financial and cultural ties with the Mainland), nevertheless, the Taiwanese government continues to act in a deliberately belligerent manner toward the Mainland, and in the process, expresses every marker that defines the Western, bourgeois mentality. Although many Buddhist and Daoist organisations in Taiwan look to the Mainland of China as the spiritual home of Chinese spirituality, there are organisations that, in conjunction with the ‘Pro-Tibetan Movement’, work to undermine Communist China from the assumed perspective of Buddhism. This is achieved through the agency of ‘Trotskyism’. Trotskyites are bourgeois supporters of capitalism, whilst expressing a limited form of ‘Socialism’ that collaborates with, but never seeks to over-throw capitalism. Trotskyites claim to be ‘Marxists’, but their support of Marxism is highly selective, ignoring any and all progressive aspects of Karl Marx’s work that Lenin quite rightly developed and applied to a modern world. Trotskyites are, therefore, ardently anti-Marxist-Leninists, and reject any Socialist System or Communist State founded upon its strictures. This means that Trotskyites have worked to over-throw (in theory or in practice), the Soviet Union and continue to work to over-throw Communist China (as obviously Mao Zedong was a Marxist-Leninist). Trotskyites do not want a true revolution, but rather compromise and accommodate with the exploitative forces of predatory capitalism. The capitalist mind-set of the bourgeois has, through anti-Chinese racism and anti-Communist dogma, already penetrated many aspects of Buddhism both in Asia (the racially motivated anti-Muslim Buddhist violence), and in the West (where Buddhist ‘teachers’ hold ‘seminars’ and charge hundreds of pounds for students to ‘breathe’ in their presence). However, deliberately attacking and misrepresenting the revolutionary philosophy of Marxist-Leninism is a specific key factor associated with Trotskyism. When applied to Buddhism, its purpose is to represent only the bourgeois mind-set of conservatism, and fully support the exploiters over the exploited. In this regard, I have translated a Chinese language text from a Taiwanese Buddhist website that seeks, through a combination of bourgeois common sense and sentimentality, to remove the revolutionary aspect of both authentic Buddhism and Marxist-Leninist Socialism, and reduce both to an appreciation of ‘nature’, or in other words, to a state of the non-questioning of the bourgeois status quo. The unnamed author does this by assuming that as everything in nature ‘works together’ in one form or another, then this is ‘Socialism’. In other words, the Trotskyite illogicality of this is that ordinary ‘cause and effect’ equals the state of the over-throwing of capitalism (as if a revolution has already occurred and capitalism has been over-thrown, when in fact neither event has occurred). The author seems oblivious to the fact that ‘cause and effect’ is a blind process that functions within fascist, capitalist, anarchist, tribal, or any other system of human organisation, and it continues to function whether or not human beings (and their societies) exist at all. Nature is not Socialist in any way, simply because its processes are non-conscious – they simply just happen because of the conditionality of events. Furthermore, the author avoids the mention of ‘Marxist-Leninism’, but instead prefers to call it ‘secular Socialism’, which is then further defined as ‘inherently violent’. This is a well-known Trotskyite tactic designed to use ‘fear’ of change as a means to prevent the working class from ‘rising-up’ and over-throwing their oppressors. Nature, in its arbitrary balance of affairs, is in fact incredibly violent, vicious and indifferent to personal suffering. The only time nature can seem ‘docile’ is when viewed from the ‘safe’ stand-point of a privileged and bourgeois perspective.
Just as Buddhism, in its own revolutionary way, throws-off greed, hatred and delusion, the oppressed workers throw-off the bourgeois shackles of oppression by collectively stating that they no longer consent to live under such conditions. It is the bourgeoisie and their agencies of maintaining political power that inflict injury and death upon the workers, and all the workers do is attempt to defend themselves from this violence. It is capitalism that is violent and Socialism which is an end to all exploitative violence. The Buddha did not advocate the mindless observation of natural events, and he certainly did not equate natural processes with ‘enlightenment’ or the state free of all ‘suffering’. On the contrary, the Buddha clearly stated that ordinary human perception, tainted as it is by greed, hatred, and delusion, is unable to clearly perceive reality. In fact, it can be stated that as the Buddha advocates celibacy and other strict methods of behavioural modification, Buddhism is not in ‘harmony’ with nature simply because the state of ‘delusion’ is the state of ‘suffering’ for all human beings. Although the Buddha spoke against inter-personal violence, nevertheless, his method of disciplining the body and mind may be considered necessarily ‘unnatural’ as a means to acquire a new state of ‘natural’ being free from suffering. Simply accepting the status quo, is for the Buddha a grave error that only allows delusion to operate unhindered. Being ‘aware’ of cause and effect in the environment (i.e. ‘nature’), in and of itself, does not possess the concentrated power to ‘uproot’ the base conditioning of delusion that exists within the mind (and body), and has nothing whatsoever to do with the development of class consciousness, or the over-throw of class oppression. Instead, the author presents an entirely imagined utopian vision of reality, where an arbitrary ‘sameness’ is misrepresented as ‘Socialism’. Although the Buddha’s message is entirely compatible with the work of Marx and Engels, neither system presents the passive observation of the environment as being a ‘revolutionary’ act. The author is right about one thing, namely that Buddhism is compatible with Socialism, but the same author is very wrong about the reasons why. The author simultaneously fulfils the joint function of distorting Buddhist teaching, and Socialist ideology. The Buddhism presented is one very much in the service of the bourgeois State, and typical of the inverted mind-set of the bourgeoisie, which deliberately sets-out to present ‘delusion’ as ‘enlightenment’, and ‘class oppression’ as ‘class freedom’. Such are the aims and objectives of the bourgeois-loving Trotskyites, who only want to reform capitalism (and not over-throw it), and transform Buddhism into a Judeo-Christian sect – the 14th Dalai Lama would be proud.
The Buddha’s position is clear; the training to achieve his enlightenment is one that is partly conditioned (within the world of cause and effect) through the implementation of a rigorous mind (meditation) and body (Vinaya Discipline) behavioural modification process, but the realisation of the ‘nirvanic’ (i.e. ‘desireless’) state is entirely free of conditionality (i.e. is not dependent upon the law of cause and effect). From this philosophical position it can be ascertained that the Buddha viewed ‘conditionality’ (i.e. the ‘natural world and all things in it) as lying within the realms of delusion, and the state of non-conditionality as the true realm of enlightenment. Therefore, regardless of the higher Buddhist state of the integration of ‘form’ (i.e. ‘nature’), and ‘void’ (i.e. ‘non-conditionality), simply being ‘aware’ of nature and the manner through which it operates (i.e. cause and effect), is not ‘enlightenment’ as the author of the piece implies. Instead it might be interpreted that the author is deliberately presenting a distorted image of (non-theistic) Buddhism in a distinctly ‘theistic’ light, whereby the marvelling at the operation of nature is akin to appreciating ‘god’s’ will at work in the world. The point of this is an attack on Marxist-Leninism (or what the author refers to as ‘secular Socialism’), and is in effect a direct rhetorical attack upon Communist China and the political system which it upholds. The underlying implication is that existence under the ruthless, tyrannical and oppressive system of capitalism, is in fact ‘freedom’, and life lived within a workers’ State free of capitalist oppression, is in fact an ‘enslaved’ existence. This is the typical operation of the ‘inverted’ bourgeois mind-set at work. Of course, the ‘nameless’ author says nothing about the continuous psychological and physical violence meted-out by the capitalist system (which kills endless number of people throughout the world, every single day), but instead defines any action taken against capitalist violence, to be itself ‘violent’. This piece of distorted Buddhist sophistry, defines a ‘good’ Buddhist as one who quietly acquiesces to the dominant capitalist system, and who does not oppose it in any way, despite the fact that the Buddha was politically active, and opposed Brahmanic tyranny wherever he encountered it. Furthermore, although opposed to arbitrary violence and war (for Buddhist monastics and the devout laity), the Buddha, in the Chakkavatti- Sihanada Sutta (Lion’s Roar Turning of the Wheel), makes the case that a king should have an army that is staffed by morally upright soldiers, whose task is to protect the people. The Buddha, although clear and precise in his teachings, was nevertheless not dogmatic, but suggested that even soldiers who might have to fight and kill, should practice Dharmic restraint, and be guided by compassion and wisdom in all circumstances. However, the Buddha never advocated the violent defence of his Dharma. The translated text that follows is a prime example how Buddhism is co-opted in the modern world, to be the servant of a vicious bourgeois (capitalist) State. Both Marxist-Leninists and Buddhists should exercise sound dialectical analysis when approaching this subject, and like a good surgeon, carefully open-up the anatomy of the bourgeois delusion, and make its constituent parts well-known and clearly visible for all to see.
ACW 4.8.2016
The Harmonious Balance Between Buddhism and Socialism
Original Chinese Language Article By: http://www.haikong.com
Source: http://www.gaya.org.tw/
(Translated by Adrian Chan-Wyles PhD)
Original Chinese Language Article By: http://www.haikong.com
Source: http://www.gaya.org.tw/
(Translated by Adrian Chan-Wyles PhD)
Translator’s Note: This is a bizarre text that contains more than a hint of WWII-type Japanese militarism and fatalism. This is not surprising, as Taiwan was a colony of imperial (fascist) Japan from 1895-1945, and during WWII, a number of (Chinese) Taiwanese men joined the Japanese imperial army and participated in the invasion of Mainland China, playing a pivotal role in many of the Japanese atrocities inflicted upon the Chinese people. Taiwan was invaded in 1949 by the defeated Nationalist forces fleeing from Mainland China, and was subjected to decades of further totalitarian rule. As a result, Taiwan is not a Socialist State. In fact, Taiwan was a fascist State before converting to a liberal, democracy in 1987 (due primarily to US pressure), although, of course, the Nationalist regime that runs Taiwan has always been capitalist. Considering that Taiwan is essentially a mouth-piece for America’s anti-Chinese Communist policy, it is interesting to observe the apparently ‘Socialist’ content of the below presented article. The discerning reader must be careful because the language of this unnamed teacher is seductive. The content is more akin to nature worship (and Japanese ‘Shinto’) than the topic of Chinese Buddhist meditative development. This is obviously a politically motivated text designed to divert the attention of Taiwanese (Chinese) Buddhists away from developing any sympathies with the Mainland Chinese Communist regime. As a consequence, a thin veneer of Buddhist philosophy is used to establish a false paradigm that incorrectly describes a) Buddhism as a form of rightwing nature worship, and b) Socialism as a form of passive rightwing nature worship. Lastly, I suspect the ‘anonymous’ nature of the teacher is part of the fraud, as within Buddhist teaching, lying about, or deliberately misrepresenting the Dharma is considered a grave moral error that attracts a hellish karmic retribution. No Buddhist author is given simply because no ‘truly’ Buddhist author was involved in its construction.
ACW 3.8.2016
Socialist Manifestation of Nature:
At this very moment we are sat in a forest surrounded by trees. We are surrounded by the immensity of nature, and yet are fully aware of the tranquillity that lies at its heart. From this profoundly peaceful realm, there automatically arises the thought of the appreciation of Socialism. This is Socialism that emanates from plant-based nature, which is also the most fundamental aspect of Socialism, that carries the profoundest of meanings. At this exact moment, there is no violence such as that associated with societies controlled by secular Socialism. As a consequence, the spiritual essence remains calm, and does not suffer intrusion from external causes. In this tranquil setting the mind enters a pristine state so that the inner (empty) world and the outer (full) world are perfectly attuned to nature and its elements, such as the wind, rain and heat, etc. The inner world peacefully reflects the outer world perfectly, and there is no contradiction. This inner and outer harmonious balance with nature is real and genuine Socialism – and from the Buddhist perspective, this is an all-embracing reality where there is no delusion, no sense of ‘I’ or of ‘personal attachment’.
To reiterate - nature is the embodiment of Socialism. Nature is the ‘material’ manifestation of Socialism in its intention, properties, and functionality. There is nothing in nature that can exist alone. No single element of life can exist in isolation from every other element, just as no molecule can exist on its own. At all levels of existence, there is a natural interdependence of the composition. Every single atom exists in accordance with every other atom, this is the foundation of Socialism. This can be seen in how atoms join to create different molecules – there is co-operation and natural interdependence. This natural and non-violent co-operation is the central premise and defining characteristic of Socialism.
Understanding Natural Harmony Prevents Violent Socialism
When natural harmony is not appreciated, then society separates into groups that conflict with one another. This is because one group perceives itself as superior and all other groups as inferior. Therefore, social groups that conflict in this manner, always resort to violence, and end-up killing one another. When an appreciation of natural harmony is lost, this is when violent Socialism manifests, and its adherents attack and invade other countries.
What I say is aimed at Buddhists who have a social responsibility to follow the Dharma correctly, and to maintain peace and stability within society. Such behaviour is the incarnation of Dharma in the world that saves all beings. Buddhists have a responsibility to uphold the Dharma and prevent the turmoil associated with radical change. In this way, although as individuals we will all one day eventually die, our example of eternal Dharma will live on maintaining a society that does not change.
Dharma Socialist tendencies are entirely dependent upon understanding the harmonious basis of nature and not deviating from this understanding. If we deviate from this understanding, then as Buddhists we invite all kinds of pain and suffering upon ourselves, including anxiety, insomnia, and pain. To act against the harmony of nature, is to act against the harmony of the Buddha’s teachings. This is the essence of self-imposed suffering. This is why I advise you to live in harmony with nature, and in harmony with the Buddha, Dharma and Sangha. This balanced living is itself the Buddha’s ‘law’ which must not be broken. It is this ‘law’ (or ‘Dharma’) that is the essence of the Buddha’s insight, and the basis of the Sangha – or community of Buddhists. If you take the Triple Gem, then you must follow the Buddha’s teachings exactly, and not just pay superficial attention to the words. This is the only way you will be considered a true person.
The Dharma Supports Virtuous Political Systems
Some of you may wonder just how it is that Buddhism can have anything to do with the idea of Socialism and its ideology? A political system must be virtuous (i.e. ‘moral’) if it is to be considered correct. For a political system to be moral, then it must comply with the harmonious conditions of the environment, and seek to act peacefully in accordance with nature. If a political system is not rooted in Dharma, then it is not rooted in morality. This is why secular Socialism has no moral root and its policies are destructive. Secular Socialism does not acknowledge the fundamental essence of implicit harmony that exists within nature, and is therefore immoral.
Regardless of whether we are participating in political, economic or military activities, we must do so in a manner that is in accordance with the way of virtue, and which never departs from it. This means that all worldly action must be in harmony with, and balanced through nature’s manifestation. By abiding to the laws of nature, then the Dharma (or path of Buddha) is correct in all activities (including warfare), but if the harmony of nature is ignored and Dharma neglected, then warfare is incorrect. However, the protection of the Dharma outweighs the protection of the individual, and we must be both willing and glad to sacrifice our lives in its defence. The individual ego can prevent this sacrifice, or lead us down all kinds of false paths, but always remember that nature, as the great universe, is far older than us all, and its Socialism has nothing to do with human contrivance. By sacrificing yourself for nature, you are becoming truly human. This is sacrificing the limited individual existence for a greater universal truth.
Furthermore, a person does not officially need to be a Buddhist to achieve this state of acknowledging and defending the Dharma. Anyone who acknowledges the morality of the Dharma, and respects nature, can perform this function. You see, there is basic Buddhism, and then there is universal Buddhism. In fact, according to the Dharma, there are many universes and not just this one, but all are directed by a fundamental harmony of nature. To study nature and its operation, is to study Buddhism. As the Dharma includes all beings residing in all realms, is truly universal in scope, and its compassion is without limit.
©opyright: Adrian Chan-Wyles (ShiDaDao) 2016.
Original Chinese Language Source Text: http://www.haikong.com/2004/shiying/200301014.htm
和谐平衡是佛法社会主义的特性
来源:http://www.gaya.org.tw/
[自然是社会主义的化身]
此刻我们坐在森木里,被大自然所环绕,可以感觉到自然的宁静,从这样宁静的境界,升起社会主义者的思维和感觉,这是植基于自然的社会主义最深刻的内涵。此时,我们不受暴力和世俗社会主义的影响,所以心灵能保持宁静不受侵扰,可以去体解并感受遍及地、水、风、火与知觉等身心内外世界的一切事物,这才是真正的社会主义──纯净、平衡的自然的化身,没有欺瞒,也没有“我”、“我所有”的分别,这些完全不存在。
我以前一再重复地说,自然是社会主义的化身(具体化),它的特性、作用或意旨本质上就是社会主义的。自然里没有任何东西可以单独存在,没有生物、元素或分子能独自存在,自然的各个层面都是由互相依存的关系所组成,即使一个原子也是相互依存之社会主义的一部分,即使一个分子也是由数个互相依存的原子所组成,展现了社会主义的特性,不停地推演下去,我们可以知道分子结合形成组织,组织结合形成肌肉或树叶或任何东西,全都根据大自然纯正社会主义的原则,互相依存并且平衡发展。
[了解自然平衡,防范暴力式社会主义]
和谐的平衡一旦受到扰乱就会产生问题,当任何团体自视为分离或独立的,其他的团体也会以相同的态度回应,结果引发冲突,人们也就因此不断地互相残杀。对自然平衡缺乏了解,我们就将无从防范暴力式社会主义的烈火,侵入并占领这个国家。
我说这些是为让身为佛教徒的我们意识到自己的责任,倘若没有人愿意负起责任就会产生动乱,我们必须使佛法保存在社会和世界里,当我们的言行举止都奉行佛法时,我们本身就是佛法。就这种意义而言,虽然大家的肉体终会死亡而且分解,但我们将成为永恒,而且佛法也得以经由我们而延续不绝。
佛法的社会主义倾向和特性显示在一切事物的和谐平衡里,当不再保持这自然平衡的和谐时,我们就会经历焦虑、失眠等痛苦,可以说当我们作出违背自然平衡的行为时,佛法使我们经历痛苦。我奉劝各位要生活在这和谐的、法的平衡中,假如能如此做,各位就是将自己托付给佛陀及僧伽,佛、法、僧三者其实是相同一体的,我们以“法”这名词来代表这三者所呈现的内涵。不要只是在语言上崇敬佛、法、僧,却过着完全背道而驰的生活,当你说皈依三宝时,必须真的如此做,否则你将不配称为真正的人。
[有道德的政治体制就是在奉行佛法]
也许有人怀疑:所有这些有关社会主义和政治理念的说法和佛法有什么关连?仔细思考后,你将明白正确运用政治是件道德的事,因为如果一个政治体制要有道德的话,它必须符合自然的实相或本质,一个道德的政治体制就是在奉行佛法,但一个政治体制未根植于道德,那就是不正当的、具破坏性的,而且不符合根本的自然本质或实相。
无论我们进行的是政治、经济或战争的活动,如果是根据道德做,就可维持一切事物自然和谐的平衡,也将符合自然法则,为保存佛法而努力是绝对正确的,但为佛法之外的事而战是错误的。事实上为了大我,也就是为了全人类保存佛法,我们应当乐于牺牲自己的生命,假如被个人小我的私欲牵着鼻子走,我们将会被自私的动机引入歧途。依循自然社会主义而生活,就是与宇宙大我(胜义谛或大我的宇宙伟大真理)和谐共处,了解这个真理并保存它,就能成为完全的人。一个人不需要成为正式的佛教徒才能做到这样,任何根据佛法自然平衡的原则而生活的人,就已做到这个理想。这样的方式来了解佛教,可以扩展佛教意义,因为佛法的基本理想是宇宙性的法的理想,这个宇宙及其他宇宙存在的每个层面,都根植在这个理想里。佛法包含了所有众生和所有不同的世界,所以佛法展现慈悲的范围不可限量。
ACW 3.8.2016
Socialist Manifestation of Nature:
At this very moment we are sat in a forest surrounded by trees. We are surrounded by the immensity of nature, and yet are fully aware of the tranquillity that lies at its heart. From this profoundly peaceful realm, there automatically arises the thought of the appreciation of Socialism. This is Socialism that emanates from plant-based nature, which is also the most fundamental aspect of Socialism, that carries the profoundest of meanings. At this exact moment, there is no violence such as that associated with societies controlled by secular Socialism. As a consequence, the spiritual essence remains calm, and does not suffer intrusion from external causes. In this tranquil setting the mind enters a pristine state so that the inner (empty) world and the outer (full) world are perfectly attuned to nature and its elements, such as the wind, rain and heat, etc. The inner world peacefully reflects the outer world perfectly, and there is no contradiction. This inner and outer harmonious balance with nature is real and genuine Socialism – and from the Buddhist perspective, this is an all-embracing reality where there is no delusion, no sense of ‘I’ or of ‘personal attachment’.
To reiterate - nature is the embodiment of Socialism. Nature is the ‘material’ manifestation of Socialism in its intention, properties, and functionality. There is nothing in nature that can exist alone. No single element of life can exist in isolation from every other element, just as no molecule can exist on its own. At all levels of existence, there is a natural interdependence of the composition. Every single atom exists in accordance with every other atom, this is the foundation of Socialism. This can be seen in how atoms join to create different molecules – there is co-operation and natural interdependence. This natural and non-violent co-operation is the central premise and defining characteristic of Socialism.
Understanding Natural Harmony Prevents Violent Socialism
When natural harmony is not appreciated, then society separates into groups that conflict with one another. This is because one group perceives itself as superior and all other groups as inferior. Therefore, social groups that conflict in this manner, always resort to violence, and end-up killing one another. When an appreciation of natural harmony is lost, this is when violent Socialism manifests, and its adherents attack and invade other countries.
What I say is aimed at Buddhists who have a social responsibility to follow the Dharma correctly, and to maintain peace and stability within society. Such behaviour is the incarnation of Dharma in the world that saves all beings. Buddhists have a responsibility to uphold the Dharma and prevent the turmoil associated with radical change. In this way, although as individuals we will all one day eventually die, our example of eternal Dharma will live on maintaining a society that does not change.
Dharma Socialist tendencies are entirely dependent upon understanding the harmonious basis of nature and not deviating from this understanding. If we deviate from this understanding, then as Buddhists we invite all kinds of pain and suffering upon ourselves, including anxiety, insomnia, and pain. To act against the harmony of nature, is to act against the harmony of the Buddha’s teachings. This is the essence of self-imposed suffering. This is why I advise you to live in harmony with nature, and in harmony with the Buddha, Dharma and Sangha. This balanced living is itself the Buddha’s ‘law’ which must not be broken. It is this ‘law’ (or ‘Dharma’) that is the essence of the Buddha’s insight, and the basis of the Sangha – or community of Buddhists. If you take the Triple Gem, then you must follow the Buddha’s teachings exactly, and not just pay superficial attention to the words. This is the only way you will be considered a true person.
The Dharma Supports Virtuous Political Systems
Some of you may wonder just how it is that Buddhism can have anything to do with the idea of Socialism and its ideology? A political system must be virtuous (i.e. ‘moral’) if it is to be considered correct. For a political system to be moral, then it must comply with the harmonious conditions of the environment, and seek to act peacefully in accordance with nature. If a political system is not rooted in Dharma, then it is not rooted in morality. This is why secular Socialism has no moral root and its policies are destructive. Secular Socialism does not acknowledge the fundamental essence of implicit harmony that exists within nature, and is therefore immoral.
Regardless of whether we are participating in political, economic or military activities, we must do so in a manner that is in accordance with the way of virtue, and which never departs from it. This means that all worldly action must be in harmony with, and balanced through nature’s manifestation. By abiding to the laws of nature, then the Dharma (or path of Buddha) is correct in all activities (including warfare), but if the harmony of nature is ignored and Dharma neglected, then warfare is incorrect. However, the protection of the Dharma outweighs the protection of the individual, and we must be both willing and glad to sacrifice our lives in its defence. The individual ego can prevent this sacrifice, or lead us down all kinds of false paths, but always remember that nature, as the great universe, is far older than us all, and its Socialism has nothing to do with human contrivance. By sacrificing yourself for nature, you are becoming truly human. This is sacrificing the limited individual existence for a greater universal truth.
Furthermore, a person does not officially need to be a Buddhist to achieve this state of acknowledging and defending the Dharma. Anyone who acknowledges the morality of the Dharma, and respects nature, can perform this function. You see, there is basic Buddhism, and then there is universal Buddhism. In fact, according to the Dharma, there are many universes and not just this one, but all are directed by a fundamental harmony of nature. To study nature and its operation, is to study Buddhism. As the Dharma includes all beings residing in all realms, is truly universal in scope, and its compassion is without limit.
©opyright: Adrian Chan-Wyles (ShiDaDao) 2016.
Original Chinese Language Source Text: http://www.haikong.com/2004/shiying/200301014.htm
和谐平衡是佛法社会主义的特性
来源:http://www.gaya.org.tw/
[自然是社会主义的化身]
此刻我们坐在森木里,被大自然所环绕,可以感觉到自然的宁静,从这样宁静的境界,升起社会主义者的思维和感觉,这是植基于自然的社会主义最深刻的内涵。此时,我们不受暴力和世俗社会主义的影响,所以心灵能保持宁静不受侵扰,可以去体解并感受遍及地、水、风、火与知觉等身心内外世界的一切事物,这才是真正的社会主义──纯净、平衡的自然的化身,没有欺瞒,也没有“我”、“我所有”的分别,这些完全不存在。
我以前一再重复地说,自然是社会主义的化身(具体化),它的特性、作用或意旨本质上就是社会主义的。自然里没有任何东西可以单独存在,没有生物、元素或分子能独自存在,自然的各个层面都是由互相依存的关系所组成,即使一个原子也是相互依存之社会主义的一部分,即使一个分子也是由数个互相依存的原子所组成,展现了社会主义的特性,不停地推演下去,我们可以知道分子结合形成组织,组织结合形成肌肉或树叶或任何东西,全都根据大自然纯正社会主义的原则,互相依存并且平衡发展。
[了解自然平衡,防范暴力式社会主义]
和谐的平衡一旦受到扰乱就会产生问题,当任何团体自视为分离或独立的,其他的团体也会以相同的态度回应,结果引发冲突,人们也就因此不断地互相残杀。对自然平衡缺乏了解,我们就将无从防范暴力式社会主义的烈火,侵入并占领这个国家。
我说这些是为让身为佛教徒的我们意识到自己的责任,倘若没有人愿意负起责任就会产生动乱,我们必须使佛法保存在社会和世界里,当我们的言行举止都奉行佛法时,我们本身就是佛法。就这种意义而言,虽然大家的肉体终会死亡而且分解,但我们将成为永恒,而且佛法也得以经由我们而延续不绝。
佛法的社会主义倾向和特性显示在一切事物的和谐平衡里,当不再保持这自然平衡的和谐时,我们就会经历焦虑、失眠等痛苦,可以说当我们作出违背自然平衡的行为时,佛法使我们经历痛苦。我奉劝各位要生活在这和谐的、法的平衡中,假如能如此做,各位就是将自己托付给佛陀及僧伽,佛、法、僧三者其实是相同一体的,我们以“法”这名词来代表这三者所呈现的内涵。不要只是在语言上崇敬佛、法、僧,却过着完全背道而驰的生活,当你说皈依三宝时,必须真的如此做,否则你将不配称为真正的人。
[有道德的政治体制就是在奉行佛法]
也许有人怀疑:所有这些有关社会主义和政治理念的说法和佛法有什么关连?仔细思考后,你将明白正确运用政治是件道德的事,因为如果一个政治体制要有道德的话,它必须符合自然的实相或本质,一个道德的政治体制就是在奉行佛法,但一个政治体制未根植于道德,那就是不正当的、具破坏性的,而且不符合根本的自然本质或实相。
无论我们进行的是政治、经济或战争的活动,如果是根据道德做,就可维持一切事物自然和谐的平衡,也将符合自然法则,为保存佛法而努力是绝对正确的,但为佛法之外的事而战是错误的。事实上为了大我,也就是为了全人类保存佛法,我们应当乐于牺牲自己的生命,假如被个人小我的私欲牵着鼻子走,我们将会被自私的动机引入歧途。依循自然社会主义而生活,就是与宇宙大我(胜义谛或大我的宇宙伟大真理)和谐共处,了解这个真理并保存它,就能成为完全的人。一个人不需要成为正式的佛教徒才能做到这样,任何根据佛法自然平衡的原则而生活的人,就已做到这个理想。这样的方式来了解佛教,可以扩展佛教意义,因为佛法的基本理想是宇宙性的法的理想,这个宇宙及其他宇宙存在的每个层面,都根植在这个理想里。佛法包含了所有众生和所有不同的世界,所以佛法展现慈悲的范围不可限量。