Buddhism and Violence by Michael Zimmermann (Editor)

By Michael Zimmermann (Editor)

This quantity experiences the facts that, at specific moments of their background and in yes points in their doctrines, the traditions of Buddhism, like different spiritual traditions, have actively or passively promoted - and will proceed to advertise - violent modes of habit or structural violence. The articles during this quantity disguise a wide spectrum of the Buddhist international in time period of areas and sessions. They take care of points of violence beginning in India earlier than the typical period and varying to the aid of jap militarism by means of Buddhist leaders some distance into the twentieth century.

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Only rarely have the recensions of these stories transnlitted in other Sravakayana schools than the Theravada been given due consideration. 25 SN I 120-2, cf. G. A. aka, vol. 1, The Sagathavagga (Oxford: Pali Text Society, 1998), 264-9. The latter edition presents a more reliable text than the older one cited before. - For the sake of convenience the three monks will be qesignated by the Pali form of their names throughout this article. Lyutta Nikiiya, vol. 1 (Oxford: Pali Text Society, 2000), 212.

Oblem have been examined, and this, above all, in a preliminary fashion, E; Finally, a whole assortment of factors that may be influential in sl)apiLwping views on suicide have been virtually disregarded in this article.

90 Dalai Lama XIV, Ancient Wisdom, Modern World: Ethics for the New Millenium (London: Abacus, 2000), 159-60. 91 Dalai Lama XIV, Dalai Lama at Harvard, 114. 54 Views on Suicide in Buddhism: Some Remarks teaching and to the people of Vietnam-a different situation presents itself. 92 However, radical opposition to suicide is found among present-day Buddhists. The Malaysia-based Theravada monk K. ,,93 The view held by Daisaku Ikeda, the president of Soka Gakkai International, seems to be similarly strict.

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