By Michael Jerryson, Mark Juergensmeyer
"A attention-grabbing paintings. . . " --Buddhadharma
"Anyone with idealized notions of Buddhism as a faith absolutely dedicated to peace and non-violence will make the most of this superb assortment. Outlining how various 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, spiritual nationalism, and spiritual institutions' collaboration with the country. it is a wealthy and well timed book." ---Christopher Ives, writer of Imperial-Way Zen
"This ebook is key studying for Buddhist students with any strong point, if merely to foster new attention of the systemics of Buddhist politics and new textual readings, old framings, and theoretical frames. This quantity offers clean views that make it a real contribution to the research of Buddhist violence and to Buddhist reports inside of worldwide traits of non secular violence. " --Journal of world Buddhism
Though ordinarily considered as a calm faith, Buddhism has a gloomy aspect. On a number of events during the last fifteen centuries, Buddhist leaders have sanctioned violence, or even warfare. The 8 essays during this booklet specialize in a number of Buddhist traditions, from antiquity to the current, and convey that Buddhist organisations have used non secular photographs and rhetoric to aid army conquest all through heritage.
Buddhist squaddies 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 opponents. And in modern day Thailand, Buddhist infantrymen perform their tasks undercover, as totally ordained priests armed with weapons.
Buddhist conflict demonstrates that the discourse on faith and violence, often 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 exhibits that even the main not likely and allegedly pacifist non secular traditions are vulnerable to the violent traits of guy.
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Extra resources for Buddhist Warfare
100 According to buddhism and war 35 General Renondeau, in the middle of the twelfth century the imperial domain had nearly all but disappeared, with no more than a hundredth of the land left among the provincial statesmen. The remaining land formed shō, private property. Accordingly, Buddhism became involved in the formation of medieval feudalism in Japan. 101 Another point I found particularly fascinating in General Renondeau’s work was the diverse composition of the personnel in the monasteries.
119 Furthermore, Chinese and Japanese Buddhists have no qualms about annexing their native war gods into their pantheon. 121 These warrior ﬁgures protect the Real Law. They are usually defending deities. War is justiﬁed if it is in defense, is it not? This is a widely held belief in the Far East, where war is generally presented as a form of repression used to reestablish peace.
For the Buddhists in the north, notably in Serindia, [he] had become a veritable god of war. Even in China, at the time of the Tang dynasty there were Vaiśravana rituals and Tantric practices to assure victory on the battleﬁeld. 117 In Japan, Vaiśravana has become the appointed patron of warriors, who like carrying his image as their amulet. 118 After returning victorious, he dedicated his ﬁrst Buddhist establishment in Japan, the Shitennō-ji Temple in Naniwa (Osaka), to the four god-kings, Vaiśravana and the others.