By Michael Jerryson, Mark Juergensmeyer
"A interesting paintings. . . " --Buddhadharma
"Anyone with idealized notions of Buddhism as a faith absolutely dedicated to peace and non-violence will reap the benefits of this high quality assortment. Outlining how a number Buddhists have participated in warfare and justified this obvious violation in their moral rules, those essays shed new mild on sacred violence, just-war discourse, non secular nationalism, and non secular institutions' collaboration with the nation. this can be a wealthy and well timed book." ---Christopher Ives, writer of Imperial-Way Zen
"This booklet is key studying for Buddhist students with any uniqueness, if purely to foster new attention of the systemics of Buddhist politics and new textual readings, old framings, and theoretical frames. This quantity presents clean views that make it a real contribution to the examine of Buddhist violence and to Buddhist reviews inside worldwide traits of non secular violence. " --Journal of world Buddhism
Though generally considered as a relaxed faith, Buddhism has a dismal part. On a number of events during the last fifteen centuries, Buddhist leaders have sanctioned violence, or even conflict. The 8 essays during this e-book concentrate on numerous Buddhist traditions, from antiquity to the current, and convey that Buddhist agencies have used non secular pictures and rhetoric to help army conquest all through heritage.
Buddhist infantrymen in 6th century China got the illustrious prestige of Bodhisattva after killing their adversaries. In 17th century Tibet, the 5th Dalai Lama recommended a Mongol ruler's killing of his competitors. And in modern day Thailand, Buddhist squaddies perform their tasks undercover, as totally ordained clergymen armed with weapons.
Buddhist battle demonstrates that the discourse on faith and violence, frequently utilized to Judaism, Islam, and Christianity, can now not exclude Buddhist traditions. The publication examines Buddhist army motion in Tibet, China, Korea, Japan, Mongolia, Sri Lanka, and Thailand, and indicates that even the main not likely and allegedly pacifist non secular traditions are liable to the violent trends of guy.
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Additional resources for Buddhist Warfare
1 Buddhism and War Paul Demiéville Translated by Michelle Kendall General Renondeau’s superb text on Japan’s warrior-monks (sōhei) precedes this. 1 Is Buddhism’s militarization just a phenomenon found in Japan, or do we see other examples in the general history of Buddhism? How is this explained, how was it explained, this departure from a doctrine whose main cardinal precept is to refrain absolutely from killing any living being? What might the social, economic, and political motives of this phenomenon have been?
23 “The destruction of things is spontaneous,” states a well-known treatise from the Lesser Vehicle. “[T]hings perish on their own, because it is in their nature to perish. ”24 What then is the role of the murderer? We are told that he puts an end to the vital breath (prāṇa) by inhibiting it to continue to recur. ”26 Mahāyāna doctors do not hesitate to jump to the conclusion: [S]ince the living being [sattva] does not exist, neither does the sin of murder. And since the sin of murder does not exist, there is no longer any reason to forbid it.
On the canonical list of transgressions that qualify for excommunication, murder is ranked third, after sexual misconduct and stealing, but before lying. 5 Buddhist pedagogy was observed when it came to the sin of killing. This sin is deﬁned as more than the act of killing itself, it includes simply provoking or even approving of a murder committed by someone else, or likewise contributing in any way to one. Hence, it follows that with war, responsibility is collective in nature: When soldiers join together toward the same goal, they are all equally as guilty as the one who does the actual killing.
Buddhist Warfare by Michael Jerryson, Mark Juergensmeyer