Communism as Bodhisattva Activity
By Adrian Chan Wyles (PhD)
‘The philosophers have only interpreted the world, in various ways. The point, however, is to change it.’
Karl Marx: Eleven Theses on Feuerbach
‘He (Vimalakirti) used his unlimited wealth to aid the poor, he kept all rules of morality and discipline to correct those breaking the precepts, he used his great patience to teach those giving rise to anger and hate, he used his serenity to check stirring thoughts, and employed decisive wisdom to defeat ignorance.’
Vimalakirti Nirdesa Sutra (Translated by Charles Luk)
Karl Marx: Eleven Theses on Feuerbach
‘He (Vimalakirti) used his unlimited wealth to aid the poor, he kept all rules of morality and discipline to correct those breaking the precepts, he used his great patience to teach those giving rise to anger and hate, he used his serenity to check stirring thoughts, and employed decisive wisdom to defeat ignorance.’
Vimalakirti Nirdesa Sutra (Translated by Charles Luk)
Within Sanskrit the term the Buddhist ‘Bodhisattva’ is written as ‘बोधिसत्त्व’ and refers to any being that has fully attained ‘Bodhicitta’. Bodhicitta literally translates as ‘shining consciousness’ but can also refer to an optimally functioning mind that is all-embracing in perception and like a mirror – completely reflective of all phenomena encountered. Furthermore, a mind that has achieved this progressive stage of evolutionary psychological presence distinguishes correctly between all things, whilst never losing sight of the reality that all things are unified in their perceptual (and non-dual) essence. As the intellectual capacity has been freed from all petty obsessions, it has been transformed into ‘prajna’, which is a Buddhist term for a mind that a) generates advanced perception, and b) consequently interprets the world through an uncommon knowledge and cognitive mastery of events. Within Chinese Buddhism, the Sanskrit term ‘Bodhisattva’ is written as ‘菩提薩埵’ (Pu Ti Sa Duo), and indicates an individual who has permanently uprooted greed, hatred and delusion from the mind, and understands the ‘empty’ nature of ‘self’ and the impermanent nature of the material world. Such a being is selfless and transparent, and is born into the world with a mission of helping humanity (and all life forms) relieve their collective and individual suffering. The Bodhisattva path is a noble path of selfless (and wise) service toward humanity (and all forms of life) motivated by a deep sense of compassion. Although the vows of the Bodhisattva may vary (if they exist at all), it is generally thought that Bodhisattva activity has its roots in the ‘Six Paramita’ found in the Prajnaparamita Sutras (and elsewhere throughout Buddhist literature). These may be defined as follows:
1) Dana Paramita: Generosity in all things.
2) Sīla Paramita: Virtue, morality, discipline, and proper conduct in all situations.
3) Kṣanti Paramita: Patience, tolerance, forbearance, acceptance, and endurance.
4) Vīrya Paramita: Energy, diligence, vigour, and effort.
5) Dhyana Paramita: One-pointed concentration, and contemplation.
6) Prajna Paramita: Wisdom and insight.
When practising the Bodhisattva path, these vows (and their numerous extrapolations) are used as aspirational guides to thought and behaviour, but after enlightenment, when the mind has experienced the ‘turning about’ at its deepest levels, then the Bodhisattva vows become entirely expressive of the character of an enlightened being. As the Bodhisattva existence is not limited to any particular expression or manifestation of reality, a Bodhisattva may materialise in any situation and in any garb or position within society. This is because a Bodhisattva expediently uses any aspect of existence to rescue humanity (and other forms of life) from its suffering. If confronted by an ardent Marxist-Leninist claiming that Buddhism is a religion and that all religion is inverted bourgeois nonsense, the Bodhisattva would agree, as he or she would fully understand that in this instance, the Marxist-Leninist requires this interpretation of reality to break free from the tyranny of conditioned matter. Both would agree that all things are empty, cyclic and conditioned, with any difference of opinion being viewed as a work in progress. (Buddhism is not a theistic religion and therefore is not subject (in its purest form), to the criticism Marx levelled at the Judeo-Christian tradition). Of course, in the situations where Buddhism has degenerated into a religious form premised upon ‘faith’, then it is entirely correct to deconstruct its inverted machinations. Marx and Engels (through Karl Koppen) understood the basic premises of Buddhism, with both holding Buddhist dialectics in high regard. Marx even joked to a friend that he once tried to meditate like a Buddhist, whilst Joseph Stalin founded an academic institute in the USSR (in 1928) for Soviet academics to study Buddhist philosophy and culture. This brief history demonstrates the unique (but untold) good relations Buddhism has enjoyed with Classical Marxism and within the Marxist-Leninism of the Soviet Union.
Buddhist monastics in Communist China not only dedicate their lives to building Socialism within China, but also follow the strict Vinaya Discipline as established by the historical Buddha, as well as the extra prohibitions (as many as 66) associated with the Bodhisattva Vows. Although traditions vary, the Bodhisattva Vows can be taken by both ordained and laity alike, with Bodhisattva Vows being designed to assist lay life and create a society premised upon selfless action and caring for others. Buddhist monks and nuns take these Bodhisattva Vows because such prohibitions are viewed as extensions of the Vinaya Discipline, or as a foundation to the Vinaya Discipline. Whereas the Vinaya Discipline is certainly stricter when applied to the mind and body of the Buddhist monastic, the Bodhisattva Vows are far broader in context, and not necessarily limited to the cloistered monastic life, but as monastics, from time to time, must interact with society, the Bodhisattva Vows enable a far more compassionate and egalitarian manifestation, one that should mirror in the monastic, the tranquil and harmonious society envisioned by the Buddha. Whereas the Buddhist monastic transcends the false notion of ‘self’ through adhering to the Vinaya Discipline, physical existence becomes one of expansive and continuous ‘self-sacrifice’ for the Bodhisattva. A Bodhisattva must adjust their manifestation according to the conditions of historical materialism that they have been born into. From a Buddhist perspective, Karl Marx and Friedrich Engels can be seen as Bodhisattvas serving a function for the development of humanity. The same definition of a Bodhisattva can be applied to any progressive thinker involved in the propagation of Scientific Socialism. For those interested in a more precise academic definition of the Vinaya Discipline or the Bodhisattva Vows, they may access my other work (which is available online), but should bear in mind that there is no compulsion for a Bodhisattva to appear particularly ‘Buddhist’ in their male or female manifestation.
As both a Theravada and Mahayana concept (used in different ways), the Bodhisattva is a human nearing full and complete enlightenment, that traverses time and space over very long durations. Curiously enough, this journey is never anywhere else than within this present ‘existential’ moment. This is why anyone following any positive path can be termed a ‘Bodhisattva’, with the implication that the force of unfolding history requires the human-beings that appear within it at various points in time, to manifest according to the conditions of those times. The historical Buddha appeared as a high caste follower of the Brahmanic religion, a manifestation which set the stage for his dramatic exit from theological existence, and his entering to an existence premised upon logic and reason. The Buddha’s Communism rejects ‘caste’ whilst fully acknowledging and explaining its existence, just as Marx explained ‘class’ for its evolution into classlessness (and Statelessness). A Bodhisattva might appear as a layman with numerous wives and countless children, a successful businessman with no greed, hatred or delusion in his mind, and who possessed an uncommon wisdom that even the historical Buddha understood. Whereas the Buddha sat in rags outside of the society his family influenced and controlled (through their caste status), Vimalakirti had cleared his mind whilst living in the world of filth. Of course, in today’s word predatory capitalism is well established and although faltering from time to time, has managed to maintain its socio-economic dominance. Using his mind, Marx eventually saw straight through the haze of capitalist existence and the fog of theistic religion. It is remarkable how similar to the Buddha the story of Marx is, particularly as my recent research has revealed that Marx possessed an unusual knowledge about Buddhism when such an understanding was very rare in the West. Did Buddhist thought influence Marx in the development of his theory of Scientific Socialism? My personal view is that the similarities are too great to say no. The Buddha first explained that theistic religions use an inverted mind-set to a) justify their world view, and b) prevent the mind from being used in a (non-inverted) logical sense. The answer for the Buddha is to use physical discipline (like a worker subjected to the timed discipline of a factory), to change how the mind functions (dispelling greed, hatred and delusion in the process), so that the inversion in the mind ceases and no longer functions. When this happens, (through meditation within Buddhism and educational experience within Marxism), the mind becomes fully functional and non-inverted in operation and enters its highest logical manifestation for the modern age. Despite Buddhist and Marxist thought being ‘materialist’ in essence, both equally acknowledge the importance of the mind and how it must be properly trained so as to change behaviour and alter the physical conditions of the world.
A Bodhisattva strives to transform the world (and the human beings that inhabit the world). This objective also requires the transformation of the mind and its thought patterns and emotional responses. Whether a world leader or an ordinary person working in a factory, the Bodhisattva never ceases in this transformative mission. Furthermore, as a Bodhisattva dedicates him or herself to the welfare of all others, there is no concern about reputation, or what the enemies of Communism think and feel. This avoids the trap of ‘reaction’, and allows more time and energy to be spent on the projects that really matter. Everything a Bodhisattva owns (including his or her own life), although obviously under individual control, belongs in reality to the service of humanity, and is administered through the agency of wisdom. This discerns what people need from what people want (or that which is necessary from that which is desired). Wisdom guides and controls this redistribution of wealth and resources so that nothing is wasted, and the maximum assistance is afforded to all life forms. Ignorance and unbridled desire often means that the mindlessly strong dominate the poor, vulnerable and weak, and prevent Socialism from being established. Such individuals must be educated so that they understand that the welfare of society in general is the most logical way to ensure individual freedom and well-being that is not premised upon amassing profit for personal use. The effective Communist leader (as a Bodhisattva) must possess a fully reflective mind that sees all, unduly favours none, and automatically understands the correct dialectical path that must be collectively pursued to benefit individual existence.
As Bodhisattvas are numerous throughout Mahayana and Vajrayana literature, these two latter Buddhist schools depict these beings as continuously following wholesome (albeit ‘hidden’) agendas that sometimes appear odd or unusual to the casual observer, but which eventually play-out for the betterment of all. The Mahasiddhis, for example, might be glowing beacons of morality and ethics for all to see, whilst others might appear to live immoral, unvirtuous or unethical lives (that routinely break the Buddhist rules associated with proper behaviour). Whereas Early Buddhism (in its Theravada development) has only recognised one Bodhisattva – namely the historical Buddha as he moved toward his final rebirth on Earth as the fully enlightened teacher of humanity and divine beings – Later Buddhism introduced all kinds of anti-heroes whose function appears to be that of balancing out the Buddhist worldview and rescuing it from its one-sided view of social reality. Monks and nuns who were known to be ‘pure’ because they obviously upheld the Vinaya Discipline in their daily lives, were suddenly (and shockingly) revealed as being amongst the most corrupt beings that ever lived due to the inner state of their minds, which were riddled with greed, hatred and delusion, even though they had gained a certain control over their actions in the outside world. Conversely, men and women living as beggars in the filth of the sewers are revealed as ‘true’ Bodhisattvas as their minds were pure and completely free of even the slightest taint of greed, hatred and delusion. This dramatic change of scenery matters, as the Buddha defines ‘karmic’ actions that operate within the mind (and upon the world) as originating from volition only, that is only ‘willed’ thoughts and action attract a karmic consequence. As ‘will’ originates within the mind, it is the state of the mind that marks the level of attainment of a Bodhisattva and not his or her social status in an inherently unfair world. The entire purpose of the existence of a Bodhisattva is to iron-out the injustices that he or she encounters everyday of their existence and be non-attached through the entire process.
Just as the people collectively choose their leaders, it is also correct to say that the best leaders are those who express through their actions and words the dialectical reality of the masses they represent. Yes, an individual mind operates behind the scenes, but one that has been historically conditioned to think in a certain manner, and initiate actions in a specific way. This is a definite movement away from the selfish individualism associated with bourgeois democracy, and the capitalist system it supports. Whereas within predatory capitalism each individual is trained to be shut off from every other individual (and to pursue purely ‘selfish’ goals achieved at the expense of others), the Socialist or Communist person generates an individual personality that ‘is ‘open’ to all other existences, and selflessly ‘reflective’ of the needs of the entirety of those existences. Surely, as this system is self-regulating, any Socialist or Communist leader who tries to dominate in a purely ‘egotistical’ manner will soon be removed from office by popular demand and replaced by someone better qualified to express the needs of the people. Compassion and selflessness, coupled with wisdom and understanding are profound attributes that define both a Bodhisattva in the Buddhist tradition, and a solid leader within Socialist or Communist Movements. It is no secret that those who reject a life full of greed (and who successfully lead others to do so), are often hated the most by those who prefer an existence premised upon the generation of personal profit over the well-being of the masses. This does not concern the Bodhisattva as there is no commitment to reputation or even longevity, even though a life full of virtue may well be enduring. None of these things matter because they hold no value in serving (and freeing) the people. Until the inequalities of feudalism and capitalism are eradicated through Socialist reform, the Bodhisattva (as Communist leader) will continue to manifest within any class, and often in the most pitiful of circumstances. The same can be said for the workers, who as Bodhisattvas ennoble their conditions with Socialist aspiration and Communist understanding. Without the mass workers being enthused with Marxist and Revolutionary vigour (which may be assisted by Buddhist philosophy), there can be no great Communist leaders produced by the forces of history. Anyone can be a successful leader, just as anyone could theoretically fulfil the role of a beggar. Poverty has to be eradicated, but a Revolutionary Work, just like an ennobled Bodhisattva, has developed an insightful mind that sees through the prevailing conditions, understands the historical processes in operation, and knows exactly how things will change for the better, and what course of action must be taken to ensure this transformation.
The understanding of reality that Marx arrived at, appears to have developed in parallel (and independent) to his understanding of Buddhism, but this is not to say that Marxism and Buddhism do not share certain common themes, even if these similarities appear unlikely at first. It could well be the case that like the Buddha, Marx developed a thoroughly progressive understanding of dialectics, and was able to formulate his Scientific Socialism as a type of ‘Dharma’ relevant for the modern age. This observation is not designed to subordinate Marxism to Buddhism, on the contrary, in many ways Marxism remains the only practical means of transcendence for modern workers, but neither should Buddhism be rejected out of hand, as it does contain various developmental aspects that are empowering to the modern worker (just as they were to the ancient workers). The Soviet union was not anti-Buddhist, and Buddhism serves as a firm ideological foundation for a) Revolution in Asia, and b) the building of Socialism in China, Vietnam and Laos, etc. It is only in the West, and then through mistaken leftist narratives that Buddhism is distorted into a religion and rejected out of hand. This is understandable due to Western Buddhist groups being thoroughly bourgeois and exploitative (such as the Pro-Tibetan Movement) but ignores the genuine cultural foundation of Asian Buddhism which also firmly exists in the West. The point is that by default, the Buddhist concept of the ‘Bodhisattva’ exists within all Marxist-Leninist Movements, and manifests continuously through progressive and selfless attitudes and Revolutionary behaviours.
How does a Bodhisattva work to create the conditions for the overthrow of capitalism, the building of Socialism, and the transition into Communism? The journey begins with a conscious effort to remove the taints of greed, hatred and delusion in the mind from influencing thought (and emotional) patterns, and as motivators for physical behaviours. This requires that an individual gains a precise understanding of what ‘greed’, ‘hatred’ and ‘delusion’ are from reading the Pali Suttas and the Sanskrit Sutras – most of which is considered the recorded spoken words of the historical Buddha. This is the logical foundation of Buddhist self-development through meditation which precisely equates with the Marxist-Leninist stage of ‘education’, or ‘re-education’ depending upon the circumstances of those involved. The next stage is to apply a Buddhist meditational method which seeks to ‘halt’ or ‘still’ all thoughts in the mind through focusing the awareness upon breathing, a bodily sensation or a psychological-physical reaction to stimuli. In the case of the ‘hua tou’ (literally ‘word head’, but conceptually meaning in the Chinese language the ‘beginning of the word’) all thoughts, sensations and perceptions are consciously traced to their non-conceptual origin within the brain-mind nexus. All Buddhist meditational methods lead to the insight of the ‘non-substantiality’ (and changeability) of existence. The Buddha explains that although the material world exists, it is ‘empty’ of any permanent manifestation, and that given enough time even rocks, climate and organic life are transformed by pressure from the evolutionary environment (see: the Agganna Sutta – or the Buddha’s knowledge of the beginning of cycles of being). The Buddha states that as he looked into the deepest recesses of his conscious being he could not see an ‘atma’ or permanent spiritual essence, and therefore asserted that this theistic religious teaching was incorrect (despite being used as the cornerstone for ancient Indian civilisation). This is an insight that all Bodhisattvas share regardless of their different cultural backgrounds and prevailing ‘religious’ teachings. However, the Buddha also recognised that a belief in a theistic entity was very difficult to uproot until this realisation had been achieved and referred to god as existing only if there existed those who believed in them. Upon full and complete realisation of the empty essence of the mind (and body), the idea of a theistic construct ceases to function (as the habit-energy that sustained it no longer operates).
Therefore, Buddhist atheism is probably better described as ‘non-theism’, when considering the full scope of the Buddha’s teaching, and I would suggest that this pragmatic approach may be considered an improvement upon the standard Marxist-Leninist approach which sees all religion (and religiously minded people) rejected and demonised a priori. The Buddha certainly agrees with Marx (and Lenin) that there are no religious constructs within the material universe but differs in how he guides the religiously minded toward a better understanding of reality. The Buddha uses their belief in non-existent theistic entities to lead them away from a dependence upon the belief in theistic entities, but not by using dogmatic ideology or philosophical rejection (in the intellectual sense), but rather by encouraging a practical observation of the operation and functionality of the mind (and body), and in so doing independently developing the insight that no theistic entity exists outside of the faculty of human imagination. The Buddha does not condemn the use of the human imagination, but merely places it within its appropriate operating context, after-all, many great scientific discoveries (in the ancient and modern world) have been ‘imagined’ first, and ‘actualised’ later. As there is nothing theistic holding the material world together, the Bodhisattva understands that all is empty of substantiality, and that the most efficient form of evolution is Revolution. After clearing-out greed, hatred and delusion (including all false views of reality, the Bodhisattva embarks upon a mission of making the world a better place for all the life forms inhabiting it. For those without access to direct political power this simply means working within their immediate situation to make the world a better place (whilst participating in a more organised and broader political activity, perhaps as a member of the Communist Party), but for those who find themselves holding the reins of political, economic, social and cultural power, then it becomes possible to transform each and every institution away from its default setting of exploiting the masses for personal profit, and into establishments administered by the masses for the benefit of the masses.
©opyright: Adrian Chan-Wyles (ShiDaDao) 2018.