Comment by emptysongglass | Hacker News Reader

Comment by emptysongglass | Hacker News Reader

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> And denying that Buddhist violence (that too backed by mainstream Buddhist ideologues in the largest Buddhist practicing countries in the world) is ridiculous.

You appear hellbent on conflating humans doing bad things on behalf of religious causes with Buddhism itself, which does not, in any way, condone any of the acts you've highlighted.

> $massacres highlights a significant strain of violence in Buddhism

If I tell you that a book that declares in the strongest possible language that no harm shall be done to rabbits was in fact a trick of the demiurge and that only true believers could discern the true message for why the mass murder of all rabbits in the world was good and then I tell you that I am the Prophet of the Book, the religion and its teachings would not change. I would just be some idiot who had murdered all the rabbits in the world.

The one who had lied and cheated and schemed would be responsible, not the author of the book or their teachings. They would have created a Bizarro World of their own creation that took its root in the misery of their own heart.

This Bizarro World is not Buddhism, was never Buddhism, and could not be Buddhism and I have the evidence from the words themselves that Buddhism is not of genocide, of hatred, and of bloodshed.

I'm not saying Buddhism (as in the precepts and tenets of the dharm) is warmongering, but a significant portion of organized and mass Buddhism does accept warfare as acceptable based on their own interpretations.

The issue I (and others in this thread) am taking offense to is saying "Buddhism" as an organized religion is opposed to warfare, when several major and mainstream Buddhist movements view warfare as acceptable.

And denying the impact of Anagarika Dharmapala and the anti-colonial movement in Sri Lanka, Myanmar, and Thailand had on that lens is ridiculous.

And don't get me started about Tibetan Buddhism (yes, a completely different tradition than Theravada Buddhism, though even Theravada Buddhisms have incorporated local traditions), when the SFF and ITBP have very successfully merged the protection of Tibetan Buddhism with combat service back in my ancestral state, and how both Chinese and Indian state organizations have been playing a great game around the core fundamentals of Tibetan Buddhism itself.

And you are clearly disregarding a paper written at NTU by scholars who specifically studied the rise of Buddhist nationalism in South and Southeast Asia.

Buddhism as an organized religion is opposed to warfare. That is the mainstream and majority view and practice. It derives its legitimacy from the Buddhist suttas. The First Precept — "I undertake the precept to refrain from taking life" — is universal across Theravāda, Mahāyāna, and Vajrayāna traditions.

Nationalistic deviations exist, have existed and will likely continue to emerge. These are Buddhist in name only — political appropriations of a tradition that fundamentally rejects violence.

The Buddha's teachings are available to anyone, can be practiced by anyone, and are unbound by culture, nation, or ethnicity.

> The ocean doesn’t accommodate a carcass, but quickly carries it to the shore and strands it on the beach. In the same way, the Sangha doesn’t accommodate a person who is unethical, of bad qualities, filthy, with suspicious behavior, underhand, no true ascetic or spiritual practitioner—though claiming to be one—rotten inside, festering, and depraved. But they quickly gather and expel them. Even if such a person is sitting in the middle of the Sangha, they’re far from the Sangha, and the Sangha is far from them.

— Anguttara Nikāya 8.19

What is it to be unethical? The First Precept, which prohibits the taking of life, is the first qualification of an ethical person and the first qualification to be a member of the Sangha: the community of Buddhist practitioners that includes laypeople, monks and nuns.

You continue to play a game of qualifying Buddhism under what cannot be qualified. When pressed for first-party sources justifying violence in Buddhism, you come up empty-handed and instead return to nationalistic violence flown under a false flag that is an abomination to Buddhism. You go on to then state that a majority of organized Buddhist faith allows for warfare and violence, which is false. It simply is not true that a majority of Buddhist denominations agree that warfare and violence are acceptable means of conduct.

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