Spring 2020, Volume 47
Features
Violence in Buddhism
Buddhism is generally considered a religion that is tolerant and moderate. Compared with Christianity or Islam, the histories of which are often associated with such notions as proselytization and confrontation, Buddhism is thought to be accommodating toward other faiths. Is Buddhism worthy of this reputation?
“Not to take life” is the most important precept that Buddhists follow. Forbearance, one of the Six Perfections, means to patiently endure when one is the object of any kind of insult or persecution without giving rise to anger. For Buddhists, the use of violence is “evil” and to be deeply regretted.
In actuality, however, Buddhists may approve of the use of force to protect people’s lives from violence by criminals. When one is attacked by others, Buddhists may think that one is entitled to use force if that is the only way to defend oneself. Does it mean nonviolence depends on the circumstances?
In medieval Japan, Buddhists utilized violence to rebel against oppression by feudal lords. During the Second World War, most Buddhist sects supported Japan’s war effort as a means to establish the Dharma in East Asia, praying for victory, sending their priests as chaplains, or having the priests preach to people to convince them of the validity of the war. Does it mean that nonviolence can fall into a forlorn ideal under the pretext of protecting the Dharma from evil?
Today we witness the violent oppression of Muslim minorities by Buddhist nationalists in Myanmar. In Sri Lanka, there has been violence against Muslims; Muslim homes, shops, and mosques were destroyed by Buddhist nationalists. What doctrinal and social factors prompt these acts of violence and hatred toward people of different faiths?
As an individual human being and members of the global community—and as committed followers or supporters of Buddhism—we must take another look at the concept of nonviolence and its significance to a fundamental ethic necessary to build peace in our contemporary world.
Nonviolence and the Attainment of Peace in Buddhism
by Masashi Hashimoto
Lay Mahayana Buddhists are not the same as the lay believers of early Buddhism. . . . Making our aspiration for enlightenment manifest, we must make every effort to bring about peace in the Saṃgha of the Four Directions (cātuddisasaṃgha), that is, the world in which we live.
Violence in Buddhism—with an Emphasis on Early Buddhism
by Elizabeth J. Harris
Buddhists appeal to two strands within Buddhist text and tradition to either oppose or justify the use of violence. The first strand is the moral injunction that violence should never be met by violence. The second is that defensive violence is necessary in exceptional circumstances, for example, if there is a threat to the nation or to Buddhism.
Buddhism and Violence in Deep-South Thailand
by Pinit Ratanakul
The Buddha did not teach us to submit to evil force, but he discouraged the use of violent means to deal with this negative force, whether inside or outside ourselves.
Can We Aim for the Future with Others? Toward Bodhisattva Ethics
by Fumihiko Sueki
Bodhisattva . . . practice is characterized not only by the pursuit of self-enlightenment (benefiting the self) but also by the furthering of others’ interests and the attainment of enlightenment with others (benefiting others).
Buddhists and Violence in Myanmar: A Conflicted Situation
by Leo D. Lefebure
While striving to live by the ideals of Shakyamuni, Buddhists in positions of governing authority have long justified the use of violence on the grounds of proper governance and selfdefense. Buddhists . . . have developed principles to clarify in what circumstances violence, even though tragic, may be justified or necessary.
Rissho Kosei-kai Buddhism
All Causes Are Good Causes: The Liberating Power of Holistic Causality in the Lotus Sutra
by Dominick Scarangello
The Dharma of the Lotus Sutra is like a circle—no matter where you start, and whichever direction you take, you always end up at the same place: liberation. The teaching of the Lotus Sutra is the Perfect and All-Encompassing Dharma.
Speech
Rissho Kosei-kai’s Approach to the Abolition of Nuclear Weapons
by Kosho Niwano
The following article by Rissho Kosei-kai’s president-designate Kosho Niwano is based on the speech the author made during the 2019 Sophia Symposium “Peace, Denuclearization, and the Future of Our Society: A Religious-Academic Dialogue,” which was held on May 18, 2019, at Sophia University in Tokyo.
Founder’s Memoirs
No Regrets
by Nikkyo Niwano
Seminar Report
Illuminating One Another in Dialogue: Interreligious Perspectives through the Prism of the Lotus Sutra
by Paride Stortini
This is a report on the International Lotus Sutra Seminar held June 13–16, 2019, at the headquarters of Rissho Kosei-kai in Tokyo.
