Masking the Myth with Sophistry

文章标签: 密宗学习 密宗研究 密宗修行 密宗实证
admin 发表于 2013-02-26, 2:20 PM. 发表在: TrueHeartNews
Masking the Myth with Sophistry - An echo to the China Times' article "The Myths about the Dalai Lama and the Tibetan Issue” (Part 1)(Reproduced)
Published:2013/2/26 10:00
(By the True Heart News interviewing team in Taipei) An assistant professor published an article on 2 Dec. 2012 entitled The Myths about the Dalai Lama and the Tibetan Issue in The China Times under the pen-name, Donghua. In his article, Mr. Donghua wrote: "Taiwan society is permeated with myths about the Dalai Lama and the Tibetan issue. Because of these myths, Taiwan’s mainstream media and political figures shower one-sided support for the Dalai Lama and his government-in-exile, drowning out all other viewpoints." Backed by the historical evidence and compelling arguments, Mr. Donghua’s incisive views and analysis dispelled much of the delusions that have been clouding the general public’s understanding about the Tibetan issue.
Donghua directly poked the weak spot of the Tibetan issue. Fearing that Donghua’s views would shake the myths that bolster its long-enjoyed false prestige, the Tibet Religious Foundation of H.H. the Dalai Lama responded vehemently. It published a rebuttal against Donghua’s Op-Ed in the "Comment on Current Tibet Affairs" column on its official website. While the author of this rebuttal article scrambled to uphold the three myths picked apart by Donghua, the historical evidence he cited did not add up and the arguments he set forth were far-fetched and incoherent. Not only did it fail to refute Mr. Donghua’s views, it actually laid bare the untenable weaknesses of his arguments and unwittingly reinforced Mr. Donghua’s conclusions.
For instance, one of the myths Mr. Donghua challenged was the biased historical perspective that has been employed to mislead the public, which “depicts the multiethnic China as an ethnically homogenous nation in order to undermine the legitimacy of modern Chinese governance over the ethnic minority regions after 1912.” However, historical accounts of China show that the current national maps of the territory of the Republic of China and the People’s Republic of China were inherited from the Qing Dynasty. This territory was not acquired by an expanding agricultural regime from the Central Plain of China. Rather, it was formed by the theocratic regimes of Old Tibet and the Western Regions (Xiyu) which, following the example set by Mongols during the Yuan Dynasty, sought to conquer the Central Kingdom and become upper class rulers of the Han Chinese. Tibetan politicians and people cannot claim innocence of this historical fact, nor is it necessary for them to resort to self-denial. Nonetheless, the Tibet Religious Foundation of H.H. the Dalai Lama denied the historical facts with four counterarguments, and claimed that “In the history of China, countries established by ethnic groups along the Chinese border are different from China.”
The first counterargument in the rebuttal states: “In AD 763, Tibetan (aka Tubo) troops took over the Chinese capital Chang’an and forced Tang Emperor Daizong to flee to Shanzhou. In 787, Tibet signed a peace treaty with the Tang Dynasty. Between 821 and 822, the Zhongbo Treaty was drawn up in the Changqing Alliance, which stipulated that Tibet and China were two equal sovereigns and confirmed the borders between the two countries. Steles engraved with the content of the treaty were erected in three locations: Lhasa (the capital of Tibet), Chang’an (the capital of China), and the borders of the two countries.” Zhang Gongpu, Chairman of the True Enlightenment Education Foundation comments that the Tang history cited above paints a biased picture of history and sidesteps all the detracting details. With a closer look of the full historical picture, this counterargument does not stand.
Chairman Zhang points out that it is widely known that the Tang Dynasty’s decline was first spurred by eunuch problems and party conflicts, but the unexpected turn was the “An Shi Rebellion.” While the secession of fanzhen (local generals) was the direct consequence of this rebellion, it also indirectly invited devastating foreign intrusions. After the rebellion of General An Lushan, the central government of Tang mobilized the troops stationed in the military districts of Longyou and Hexi, which were guarding its southwest border, to fight the insurgence in the Central Plain, leaving no defense at the borders.
Presented with this opportunity, the Tibetan nobles decided to launch a full-scale invasion of Tang in AD 763, resulting in the exile of Emperor Daizong and the fall of Chang’an, its capital city. Since then the Tibetan armies frequently plundered and ravaged the Guanzhong Plain as the Central Plain was embroiled in chaotic clashes among the fanzhen, leaving the western border undefended. (Note 1) Chairman Zhang comments that, although the Tibetans never established new regimes outside Tibet or within Chinese territory, they beleaguered China like bandits when China was in a precarious state. Tang history never denied the status of Tibet as a foreign feudal state, but rather Tang and Tibet were maintained, nominally and in formalities, an uncle-and-nephew relationship which was established by the two Tang princesses Wencheng and Jincheng, who were purposely married to Tibetan kings. The rebuttal article cited the above history to argue for “fact #1”: "In the history of China, the nations established by ethnic peoples along its borders are distinct from the Chinese state." However, this superfluous argument entirely misses the point. It serves no meaning other than politically inciting ethnic division to benefit the Dalai Lama’s government-in-exile. In addition, the rebuttal used the words “In the history of China,” which obviously indicates the issue in concern is a Chinese issue. In that case, twisting words is unacceptable.
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