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Buddhism and violence - Wikipedia. Violence in Buddhism is acts of violence and aggression committed by Buddhists with religious, political, socio- cultural motivations as well as self- inflicted violence during ascetics or for religious purposes. Watch Operation Chromite Online Full Movie. Buddhism is generally seen as among the religious traditions least associated with violence, but in the history of Buddhism there have been acts of violence directed, promoted, or inspired by Buddhists. As far as Buddha's teachings and scriptures are concerned, however, Buddhism forbids all forms of violence, even in extreme cases of self- defense.[4]Teachings, interpretations, and practices[edit]Even if thieves carve you limb from limb with a double- handed saw, if you make your mind hostile you are not following my teaching.— Kamcupamasutta, Majjhima- Nikkaya I ~ 2.

Buddhism encompasses a variety of traditions, beliefs and spiritual practices largely based on teachings attributed to Gautama Buddha.[5]Ahimsa, a term meaning 'not to injure', is a primary virtue in Buddhism. Nirvana is the earliest and most common term used to describe the goal of the Buddhist path and the ultimate eradication of dukkha—nature of life that innately includes "suffering", "pain" or "unsatisfactoriness". Violent actions and thoughts, actions which harm and debase others and thoughts which contemplate the same, stand in the way of spiritual growth and the self- conquest which leads to the goal of existence and they are normally deemed unskilled (akusala) and cannot lead to the goal of Nirvana. Buddha condemned killing or harming living beings and encouraged reflection or mindfulness (satipatthana) as right action (or conduct), therefore "the rightness or wrongness of an action centers around whether the action itself would bring about harm to self and/or others".

In the Ambalatthika- Rahulovada Sutta, the Buddha says to Rahula: If you, Rahula, are desirous of doing a deed with the body, you should reflect on the deed with the body, thus: That deed which I am desirous of doing with the body is a deed of the body that might conduce to the harm of self and that might conduce to the harm of others and that might conduce to the harm of both; this deed of body is unskilled (akusala), its yield is anguish, its result is anguish. The right action or right conduct (samyak- karmānta / sammā- kammanta) is the fourth aspect of the Noble Eightfold Path and it said that the practitioner should train oneself to be morally upright in one's activities, not acting in ways that would be corrupt or bring harm to oneself or to others. In the Chinese and Pali Canon, it is explained as: And what is right action? Abstaining from taking life, from stealing, and from illicit sex [or sexual misconduct]. This is called right action.

For the lay follower, the Cunda Kammaraputta Sutta elaborates: And how is one made pure in three ways by bodily action? There is the case where a certain person, abandoning the taking of life, abstains from the taking of life. He dwells with his..

Abandoning the taking of what is not given, he abstains from taking what is not given. He does not take, in the manner of a thief, things in a village or a wilderness that belong to others and have not been given by them.[2.

Sarambha can be translated as "accompanied by violence". As the mind filled with lobha, dosa and moha (lust, hatred and delusion) is led to actions which are akusala. Indulging in violence is a form of self- harming. The rejection of violence in society is recognized in Buddhism as a prerequisite for the spiritual progress of society's members, because violence brings pain to beings with similar feelings to oneself. The Buddha is quoted in the Dhammapada as saying, "All are afraid of the stick, all hold their lives dear. Putting oneself in another's place, one should not beat or kill others". Metta (loving kindness), the development of mindstates of limitless good- will for all beings, and karuna, compassion that arises when you see someone suffering of the human being, are attitudes said to be excellent or sublime because they are the right or ideal way of conduct towards living beings (sattesu samma patipatti).

The Sutta Nipata says "'As I am, so are these. As are these, so am I.' Drawing the parallel to yourself, neither kill nor get others to kill."[2. In Buddhism, to take refuge in the Dharma—one of the Three Jewels—one should not harm other sentient beings. The Nirvana Sutra states, "By taking refuge in the precious Dharma, One's minds should be free from hurting or harming others". One of the Five Precepts of Buddhist ethics or śīla states, "I undertake the training rule to abstain from killing." The Buddha reportedly stated, "Victory breeds hatred. The defeated live in pain.

Happily the peaceful live giving up victory and defeat." These elements are used to indicate Buddhism is pacifistic and all violence done by Buddhists, even monks, is likely due to economic or political reasons.[3. The teaching of right speech (samyag- vāc / sammā- vācā) in the Noble Eightfold Path, condemn all speech that is in any way harmful (malicious and harsh speech) and divisive, encouraging to speak in thoughtful and helpful ways. The Pali Canon explained: And what is right speech?

Abstaining from lying, from divisive speech, from abusive speech, and from idle chatter: This is called right speech.[1. Michael Jerryson,[3. Associate Professor of Religious Studies at Ohio's Youngstown State University and co- editor of the book Buddhist Warfare, said that "Buddhism differs in that the act of killing is less the focus than the 'intention' behind the killing" and "The first thing to remember is that people have a penchant for violence, it just so happens that every religion has people in it."Gananath Obeyesekere, Emeritus Professor of Anthropology at Princeton University, said that "in the Buddhist doctrinal tradition.. Buddhist doctrine is impossible to reconcile logically with an ideology of violence and intolerance"There is however in Buddhism a long tradition of self- inflicted violence and death, as a form of asceticism or protest, as exemplified by the use of fires and burns to show determinations among Chinese monks or by the self- immolations of monks such as Thích Quảng Đức during the Vietnam war.

Regional examples[edit]Southeast Asia[edit]Thailand[edit]In Southeast Asia, Thailand has had several prominent virulent Buddhist monastic calls for violence. In the 1. 97. 0s, nationalist Buddhist monks like Phra Kittiwuttho argued that killing Communists did not violate any of the Buddhist precepts. The militant side of Thai Buddhism became prominent again in 2. Malay Muslim insurgency renewed in Thailand's deep south.

At first Buddhist monks ignored the conflict as they viewed it as political and not religious but eventually they adopted an "identity- formation", as practical realities require deviations from religious ideals. Myanmar[edit]In recent years the State Peace and Development Council (SPDC), the military regime of Burma from 1. The regime promoted a vision of Burmese Buddhist nationalism as a cultural and a political ideology to legitimise its contested rule, trying to bring a religious syncretism between Buddhism and its totalitarian ideology. The Saffron Revolution, a series of economic and political protests and demonstrations that took place during 2. Buddhist monks and took the form of a campaign of nonviolent resistance, sometimes also called civil resistance.