Original Article: 为什么西藏的民主改革发生在1959年 (Translated by Adrian Chan-Wyles PhD) Translator’s Note: The history of Tibet in the West is flawed. Since 1945 it has been the
Around August 1953, Ch’an Master Xu Yun (1840-1959) attended a meeting in Beijing of hundreds of representatives of the various Buddhist groups from around China
Research and Translation by Adrian Chan-Wyles PhD There is a fact that is beyond all historical dispute. Feudal Tibet was not, and never has been
The exploitation through usury and forced unpaid labour was banned so emancipated serfs could enjoy the results of their work for the first time. The legal codes, which protected only the feudal serf-owner class, were abolished in favour of a legal system which preserves the people’s rights and interests as the masters of the country.
Xu Yun achieved this by requesting that the well known Tibetan Lama living in China – the Venerable Dong Bao – also known as the ‘The Dharma King of the Four Gems’, be sent to Tibet to mediate between the Tibetan authorities and the Nationalist Government. Xu Yun was sent to personally meet with Dong Bao and deliver a Government letter requesting his help. At first Dong Bao declined due to old age, but Xu Yun said that the Tibetan people still tremble at the memory of a previous punitive Chinese army led by Zhao Er Feng – and that bloodshed could be avoided through discussion.
The problem with this ‘rightest’ deviation from Communist comradeliness, is that it plays directly into the hands of the political rightwing and gives fuel to the racially motivated ideologues. Many in the West oppose China from a position of residual racism. This is the bourgeois position of the need to denigrate and demean at the point of contact, used as a means to control and subordinate anyone, or anything that is perceived or ‘declared’ as ‘different’, and deviating from the presumed ‘norm’.