By Michael Jerryson, Mark Juergensmeyer
"A interesting paintings. . . " --Buddhadharma
"Anyone with idealized notions of Buddhism as a faith absolutely devoted to peace and non-violence will make the most of this high quality assortment. Outlining how a variety of Buddhists have participated in conflict and justified this obvious violation in their moral ideas, those essays shed new mild on sacred violence, just-war discourse, spiritual nationalism, and spiritual institutions' collaboration with the kingdom. it is a wealthy and well timed book." ---Christopher Ives, writer of Imperial-Way Zen
"This publication is vital studying for Buddhist students with any forte, if basically to foster new attention of the systemics of Buddhist politics and new textual readings, historic framings, and theoretical frames. This quantity presents clean views that make it a real contribution to the research of Buddhist violence and to Buddhist experiences inside worldwide developments of non secular violence. " --Journal of world Buddhism
Though ordinarily considered as a relaxed faith, Buddhism has a dismal part. On a number of events over the last fifteen centuries, Buddhist leaders have sanctioned violence, or even struggle. The 8 essays during this ebook concentrate on a number of Buddhist traditions, from antiquity to the current, and convey that Buddhist businesses have used non secular photographs 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 opponents. And in modern day Thailand, Buddhist infantrymen perform their tasks undercover, as absolutely ordained clergymen 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 booklet 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 spiritual traditions are vulnerable to the violent trends of guy.
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Additional info for Buddhist Warfare
107 This was also the case in China regarding most of the Buddhist uprisings. Emerging at the same time as feudalism, the militarization of Buddhist clergy faded along with it. When the Tokugawa regency (the military dictators who were reestablishing unity in Japan) was preparing for war, it had no adversaries more tenacious than the monastic armies who took refuge in fortresses they turned into Buddhist convents. These fortresses bore witness to Oda Nobunaga’s unforgettable siege, which lasted from 1570 to 1580.
39 In exchange for these privileges, the state expected religious beneﬁts for its welfare, the welfare of the dynasty, and all its citizens. Rites were performed against natural calamities, such as droughts, as well as against human calamities, such as war or enemies. Subsequently, most notably in Tantric liturgy, we see Buddhist rituals used toward military ends continuously throughout the Far East. 41 Nevertheless, the exemption from civic duties, principally military service, attracted among the clergy ranks a group of retractors who were escaping their military service.
Monks were enlisted in the thousands. In the twelfth century they were recruited against the Jurchens; in the fourteenth, against the Mongols; in the sixteenth, against the Japanese from Hideyoshi; in the seventeenth, against the Manchu people. 93 In Japan, we can say that Buddhist military groups truly became an institution. For six or seven centuries (roughly speaking from the tenth to the sixteenth century), they represented an essential fact in the nation’s history and in particular, its military history.