By Michael Zimmermann (Editor)
This quantity reviews the facts that, at specific moments of their historical past and in yes features in their doctrines, the traditions of Buddhism, like different non secular traditions, have actively or passively promoted - and should proceed to advertise - violent modes of habit or structural violence. The articles during this quantity hide a vast spectrum of the Buddhist international in time period of areas and classes. They care for elements of violence beginning in India ahead of the typical period and varying to the help of jap militarism by way of Buddhist leaders some distance into the twentieth century.
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Extra info for Buddhism and Violence
See Hiniiber, Piili Literature, §§ 175-9. 41 Mil 44--5. 39 Spk II 371-3. Ibid. 313-5. 44 Spk I 182-5. und Selbstmord: zur buddhistischen Interpretation von cetaniibhabba / cetaniidharman und attasalJ'lcetanii / iitmasalJ'lCetanii," in Kalyii1Jamitriiriiga1Jam, Essays in Honour of Nils Simonsson, ed. Eivind· Kahrs (Oslo: Norwegian University Press, 1986),31-6. 46 Sp 467. This work is attributed to Buddhaghosa, but there are good reasons to doubt his authorship. See Hiniiber, Piili Literature, § 224.
Yin III 68-71. 37 Martin Delhey beings. 39 Pinally, it is stated at another-probably 01der4o-place in the text that released persons do not kill themselves even if they suffer' physical pain, because they do not feel any attraction or aversion anymore· and because they desire neither death nor life. 41 Thus it is assumed in this text that the spiritual accomplishment of released persons entails endurance of all kinds of pain. Later Ithe eminent Theravada scholar Buddhaghosa (ca. 400 AD) even went so far as to regard the fact that Channa was not able to bear his pains as proof of his being a common man, that is, someone who had not yet attained any certainty regarding the salvific truths atall.
It should be noted that this assertion is far from being irrelevant to Keown's line of argument, since he wants to show that the suicides of the three disciples are not condoned and probably not even exonerated. 28 SN IV 55-60: MN ill 263-6, no. 144. 29 Keown, "Buddhism and Suicide," 8-3l. 30 SNill 119-24. 346b-347b. 32 According to Keown, the Buddha's assurance that Vakkali's death will have no bad consequences does not imply that his suicide is condoned or exonerated. See 35 Martin Delhey However, a third recension of this sermon, which can be found in the Chinese *Ekottarikagama, 33 differs considerably.
Buddhism and Violence by Michael Zimmermann (Editor)