Original Chinese Language Text By: Beijing Morning News (17.5.2013)
(Translated by Adrian Chan-Wyles PhD)
Translator’s Note: Self-immolation does not occur in the early Buddhist texts, and is generally not considered a legitimate part of Buddhist practice. Buddhist philosophy is a body of logical thought designed to uproot and end all (human) suffering in the mind, body and environment. The voluntary infliction of immense self-suffering through immolation is counter-intuitive, but has been known in certain areas of Mahayana Buddhist development. It was reported in Greece (by Apollonius of Tyana and others), that an Indian Buddhist monk once self-immolated in Athens during the early 1st century, apparently as a voluntary act of ending his own life, whilst attempting to prove to the astounded the Greeks the ‘power’ of Buddhist concentrative effort. The Ven. Walpola Rahula, on the other hand, in his ‘Zen & the Taming of the Bull – Towards the Definition of Buddhist Thought’, dedicates a chapter to this subject. He states that self-immolation never existed in the Theravada School (or in Indian Buddhism), and that it probably arose with the Lotus Sutra (compiled in the 1st century CE), specifically with the Bodhisattva Bhaisajyaraja, who, after eating incense and drinking scented oils or twelve years, wrapped himself in divine clothes, and set himself alight as an offering to the Buddha. Walpola states that it was in China (and Vietnam) from around the 5th century CE that reports of self-immolation (as highly unusual and rare ‘acts of devotion’ to the Buddha) start to be scene in the historical record (perpetuated by both monastics and laity). In China a funeral pyre would be built in the shape of a stupa, and the devout Buddhist would sit atop the platform and set fire to the structure himself. For weeks or months prior to this, the devout Buddhists concerned would reduce their ordinary diet and begin to consume incense and oil. As a consequence, the body became emaciated and highly flammable, and presumably led to a quicker death. However, it must be stated that self-immolation in this manner is virtually unheard of today in China, and probably reached a peak between the 5th and 10th centuries CE, falling into redundancy, or being replaced by such acts as ‘burning’ fingers off as a means to repay a karmic debt. As regards self-immolation as a political act, monks carried-out this procedure in public, in Vietnam, in protest to US imperialism, and in support for Vietnamese Communism. Generally speaking, as in ancient China, the Vietnamese monks were highly experienced and seasoned Buddhist monastics who possessed the maturity and insight to understand exactly what they were doing. Such individuals had already ‘cut-off’ the root of delusion and perceived the world in a very different light. The situation with the Pro-Tibetan Movement, however, is not the same. Here, the 14th Dalai Lama wishes to destroy the Chinese Communist Revolution, and return China (and Tibet) back to the control of the capitalists. The self-immolation he encourages is aimed at the young and gullible – those who are not enlightened or mature, and who are easily led with empty promises of ‘martyrdom’. In this regard, self-immolation becomes a vehicle for politically inspired murder. ACW 14.9.2016
Evidence has emerged that the 14th Dalai Lama (and his clique in the West) are behind a small number of young Tibetans being manipulated into setting fire to themselves in public recently, in the Tibetan region of China. These events have caused the Venerable Chuan Yin (传印) – the President of the Chinese Buddhist Association – to state that killing, (or causing to kill), is a highly negative and destructive action – fundamentally opposed to all aspects of the Buddha’s teachings, that stands in contradiction to the Buddhist moral code, as agreed by all schools of Buddhism.
In 2013, a note came to light – left by Ban Majia (班玛加) following his abortive suicide attempt – that mentioned a text entitled ‘Instructions for Self-Immolation Manual’ [自焚指导书 – Zi Fen Zhi Dao Shu] (hereafter referred to as ‘Instruction Manual’) that had been secretly circulating within certain areas of the Tibetan community in China. This Instruction Manual was signed by ‘La Maojie’ (拉毛杰) [Tibetan: ‘Lhamo Kyab’]. Lhamo Kyab is a close associate of the 14th Dalai Lama, and has served as a prominent elected member of the so-called ‘parliament’ that represents the (corrupt) wishes of the Dalai Lama clique of controlling ‘high lamas’. The 14th Dalai Lama has continuously placed Lhamo Kyab in the position of minister for education. The Instruction Manual was originally circulating on the internet, but was quickly removed by the Dalai Lama clique once it was clear the manual had been exposed and its origins (in the ‘Pro-Tibetan Movement’) made clear to the general public. The 14th Dalai Lama has been exposed as inciting violence and death through authorising the compiling and release of this manual, whilst maintaining a public face of supporting peace and co-operation.
Instruction Manual (Extracted Content):
Extensive Methods for Self-Immolation
This manual is divided into four distinct parts:
I) Ideological Mobilisation. This advocates the practice of honourable ‘self-immolation’ as an act to be carried-out by a ‘very great hero’. Men and women are encouraged to set fire to themselves and thereby instantly become ‘heroes’ and ‘martyrs’ in the name of the 14th Dalai Lama and the Pro-Tibetan Movement.
2) Self-Immolation Preparation. This gives detailed instruction of how to ‘prepare’ for the act of ‘self-immolation’. It states that it is important to choose the ‘best time of day’ to cause maximum disruption to society, whilst courting the greatest amount of press coverage for the 14th Dalai Lama. This is why the ‘best location’ must be carefully chosen prior to the event. It is important to write a suicide note (extolling the 14th Dalai Lama and the Pro-Tibetan Movement), and to co-opt at least two other people to assist the self-immolation through photographing and filming the event. Recording the self-immolation event is important (for ongoing media coverage about the 14th Dalai Lama).
3) Self-Immolation Slogans. Just prior to the self-immolation (whilst the ‘hero’ is still conscious and pain-free) they are to shout ‘Free Tibet’, ‘Dalai Lama Return to Tibet’, ‘Free Political Prisoners’, and so on.
4) Co-Ordinated Activities. Whilst the self-immolation event is unfolding, it is important that a raft of associated economic, religious, cultural, educational and political activities unfold at exactly the same time, to generate the view that there is widespread support for the Pro-Tibetan Movement in China. This can include petitions to the central authorities, impromptu speeches outside schools or other public places, as well as shouting slogans and participating in other propaganda. This is important subsidiary action in support of the 14th Dalai Lama, designed to give the impression to the world media, that he is popular in China (and Tibet).
This instruction manual is a guidebook authorised by the 14th Dalai Lama and is designed to make the self-immolation process unfold as smoothly as possible, so that the maximum political and media coverage is gained. Those doing the self-immolation are to be considered ‘heroes’ who sacrifice their lives for the 14th Dalai Lama, and may take both comfort and solace from this fact.
Director Zhang Yun (张云) of the Institute of History (which is part of the China Tibetology Research Association) stated that ‘The irrefutable evidence is beyond doubt that this instruction manual is authorised by the Dalai Lama clique as part of a long term and extensive preparation programme to mislead the people, by encouraging the use of self-immolation disguised as ‘religious’ practice, but which is in reality designed entirely for gaining politic objectives in the Tibetan region of China.’
Source: Beijing Morning News (Editor: Wang Yu [王玥])
©opyright: Adrian Chan-Wyles (ShiDaDao) 2016.
Original Chinese Language Source Text:
来源: 北京晨报 （责任编辑:王玥）