Violence and Religions

1. Violence and Religions • Religions are about ethics and morality, peace and order • Religious persons often violate ethics and morality, undermine peace, and bring disorder • Religious identity is among one of many causes of violence and warfare—religious war • Is there any religion that disapproves and condemns violence and war? • Buddhism is most likely the candidate, at least as indicated in its basic precepts and monastic rules

2. Violence and Buddhism • Theoretically, violence is not associated with Buddhism • Its “five precepts,” which all Buddhists, including monks, nuns, and lay Buddhists should observe, begins with “non-violence” or “not killing”—abstain from violence or killing sentient beings • Killing a human being receives heavier retribution than killing a big animal • monks were expected to uphold these precepts

3. In reality, monks often participate in violent act, including war, violating the Buddhist prohibition of violence, regardless what their motivations are • Explanation of the problems: • Tension exists between values/norms and constraint of ordinary life or worldly aims • Idealism inherited in religious doctrines fails to help people deal with complex realities

4. Scriptural reference to non-killing • Buddhist Scriptures in Pali language have explicit reference to nonviolence and non-killing • Monks should not only themselves abstain from killing but should also refrain from encouraging--even out of passion—other people to kill themselves (Vinayapitaka III:71-74) • They should not even drink or pour out water containing tiny animals (Vin. IV:49) • They should not even destroy seeds or plants (Vin. IV:34)

5. Scriptural reference to non-participation in war • Pali scriptures less expressly prohibit monks from actively participating in war. • Partly because it is a matter of course for monks • But they do state that monks should not even watch military parades or maneuvers • Nor should they stay with an army beyond need, because doing so might have aroused suspicion of espionage (Vin. IV:105-107)

6. Basically, monastic Code Prohibits Killing • Monks are forbidden to carry arms or join an army • Not allowed to fight among themselves • Not to incite others to fight • Chinese Buddhist hagiographies record monks followed vinaya’s interdiction against monks entering battlefield

7. Scriptural reference to lay followers’ violent behavior • Characterization of lay followers’ violent behavior: • Cruel, bloody, merciless habitual killing • Buddha’s denial of heroic death • A warrior dies a hero’s death won’t go to heaven, instead he will go to a special hell (for his mind is in an evil state) • Bad karma rises when one wishes that the enemies be killed • Regardless whether the killing is a result of defensive or offensive war • Killing is bad karma even in case of self-defense, or of defending friends

8. However, Buddhist scriptures say that the Buddha killed people • the Buddha in his previous life killed several Brahmins who were slandering Mahayana teachings • reason for this killing is that they were each an icchāntika--one incapable of salvation • Buddhists justified their violence/killing using this reason

9. Non-killing and War • Scriptural reference to Buddha’s killing leaves room for interpreting Buddha’s view as not necessary pacifism • Monks or lay followers tend to prefer flexible application of the “non-killing” principle

10. Relativizing Norm • Monks/Buddhists protect themselves when being attacked, but leave the job of killing to non-Buddhists • lay followers • should use weapons and fight to defend the Buddhist religion • Should use weapons to defend pure monks • killing icchantikas (persons who discard the Mahayana and who promulgate unwholesome doctrines) is less grave than killing of an animal • This killing is like felling trees, mowing grass, or dissecting a corpse and not at all a violation of the precept of not killing

11. Use the theory of “Emptiness” to Justify Killing • Perceived realty as transient. In such reality there is neither good conduct nor bad conduct, neither keeping nor breaking of the precepts • Buddhist theory of emptiness • All dharmas are empty • All realities are empty • The theory can lead to the overemphasis on the relativity of conventional values and their opposites and its misuse, which leads to violence

12. Reasons for Explicit Exceptions to Norm • Buddhist institutions recognize the necessity of using force and of justifying the use of violence, because • They want to protect their properties and privileges • They want the force be used in their interest, such as the legitimation of their religious identity and status • They claim they enforce Buddha’s teaching that advises them to punish whoever subverts their religion

13. Shaolin’s Justifications of Violence • Common reasons: • The Buddha in his previous life killed several Brahmins who were slandering Mahayana teachings; reason is they were each an icchantika--one incapable of salvation • Emptiness can be used to explain • just like Manjusri lifting his spear against the Buddha--everything is unreal • Compassionate killing, Buddha killed a bandit , with a thought of mercy for the consequence

14. Maintenance and protection of the monastery’s economic power and strategic significance • Maintained their vast land holdings and temples • Protected the integrity of their institution, including interests and lives of their constituents • Collaboration with the state • Showed their allegiance to the ruler • Sought sanction by the political authorities • Defended the state against foreign aggression