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By Michael Jerryson, Mark Juergensmeyer

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"A attention-grabbing paintings. . . " --Buddhadharma

"Anyone with idealized notions of Buddhism as a faith totally dedicated to peace and non-violence will reap the benefits of this positive assortment. Outlining how a variety of Buddhists have participated in warfare and justified this obvious violation in their moral ideas, those essays shed new gentle on sacred violence, just-war discourse, spiritual nationalism, and non secular institutions' collaboration with the kingdom. it is a wealthy and well timed book." ---Christopher Ives, writer of Imperial-Way Zen

"This publication is vital analyzing for Buddhist students with any strong point, if basically to foster new attention of the systemics of Buddhist politics and new textual readings, old framings, and theoretical frames. This quantity presents clean views that make it a real contribution to the examine of Buddhist violence and to Buddhist experiences inside worldwide tendencies of non secular violence. " --Journal of worldwide Buddhism

Synopsis:
Though usually considered as a relaxed faith, Buddhism has a gloomy aspect. On a number of events over the last fifteen centuries, Buddhist leaders have sanctioned violence, or even conflict. The 8 essays during this publication specialize in numerous Buddhist traditions, from antiquity to the current, and exhibit that Buddhist organisations have used non secular photos and rhetoric to help army conquest all through heritage.

Buddhist squaddies in 6th century China got the illustrious prestige of Bodhisattva after killing their adversaries. In 17th century Tibet, the 5th Dalai Lama counseled a Mongol ruler's killing of his opponents. And in modern day Thailand, Buddhist squaddies perform their tasks undercover, as totally ordained priests armed with weapons.

Buddhist battle demonstrates that the discourse on faith and violence, often utilized to Judaism, Islam, and Christianity, can now not exclude Buddhist traditions. The publication examines Buddhist army motion in Tibet, China, Korea, Japan, Mongolia, Sri Lanka, and Thailand, and indicates that even the main not going and allegedly pacifist non secular traditions are liable to the violent trends of guy.

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Sample text

The Ming government had to then rely on masses of relief troops to halt the progress of the incursions of these pirates, even on their internal coastal territories. Among these ad hoc recruited troops there were bandits, salt merchants, coolies of the salt tax, salt furnace operators, fishermen, hunters, miners, brigands. They were a completely haphazard soldiery that, with the guidance of ordinary troops, in the end, was right about the islander looters. Nevertheless, all the source material recognizes that when it came to courage, the Chao-lin sseu monks were superior.

So it was among themselves that the Japanese let loose their combative impulses. Furthermore, this trait is even found in the history of Japanese Buddhism; Japan has never really experienced religious unity. The Buddhist church was divided into multiple sects and then even subdivided in an entire hierarchy of branches and ramifications. A spirit of competition has continued for centuries between all these factions. The effects of this rivalry can still be felt and have contributed to the militarization of the clergy.

The Ming government had to then rely on masses of relief troops to halt the progress of the incursions of these pirates, even on their internal coastal territories. Among these ad hoc recruited troops there were bandits, salt merchants, coolies of the salt tax, salt furnace operators, fishermen, hunters, miners, brigands. They were a completely haphazard soldiery that, with the guidance of ordinary troops, in the end, was right about the islander looters. Nevertheless, all the source material recognizes that when it came to courage, the Chao-lin sseu monks were superior.

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