Buddhism and violence

1863:'s Cabinet and a Sinhalese Buddhist nationalist who in the year preceding the pogrom reaffirmed the special relationship between Buddhism and Sinhalese and the Buddhist nature of the country, was also responsible for the pogrom. In the months following the anti-Tamil pogrom, authorizations for violence against Tamils began to appear in the press, with Tamils being depicted as interlopers on Dhammadipa. The Mahavamsa narrative of Dutthagamani and Elara was also invoked to justify violence against Tamils. The aftermath of the pogrom spawned debates over the rights to the island with the "sons of the soil" ideology being called into prominence. A government agent declared that Sri Lanka's manifest destiny "was to uphold the pristine doctrine of Theravada Buddhism". This implied that Sinhalese Buddhists had a sacred claim to Sri Lanka, while the Tamils did not, a claim which might call for violence. The Sinhalese Buddhists, including the Sri Lankan government, resisted the Tamil claim to a separate homeland of their own as the Sinhalese Buddhists maintained that the entire country belonged to them. Another 1793:

force against Tamils in response to their demand for greater autonomy by arguing that the whole of Sri Lanka was a promised land of the Sinhalese Buddhists and it was the role of the monks to defend a united Sri Lanka. Tamils were also portrayed as threatening interlopers, compared to the Mahavamsa account of the usurper Tamil king Elara. Monks and politicians invoked the story of the Buddhist warrior king Dutthagamani to urge the Sinhalese to fight against Tamils and their claims to the island, thereby providing justification for violence against Tamils. As Tessa J. Bartholomeusz explained: "Tamil claims to a homeland were met with an ideology, linked to a Buddhist story, that legitimated war with just cause: the protection of Sri Lanka for the Sinhala-Buddhist people." In order to appease Tamils amidst the ethnic tension, Bandaranaike modified the Sinhala Only Act to allow Tamil to be used in education and government in Tamil areas, and as a result an extreme ultra-nationalist

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Police continued to use a revoked 2011 government circular to coerce unregistered churches to register or be shut down. Eight masked men assaulted the pastor of New Blessing Church in Valaichchenai and his family when they reportedly failed to comply with the "government requirement" to submit a registration letter. In April President Rajapaksa acknowledged for the first time the increase in religiously-motivated violence and established a special religious police unit within the Ministry of Buddha Sasana (doctrine and practice) and Religious Affairs to address complaints. Some religious minorities, however, questioned the sincerity and efficacy of the effort, and the unit took no credible steps during the year to pursue prosecution of perpetrators of violence.

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honorably, and erects a monument in his memory. In constructing the "Dutthagamini epic" as he does, Mahanama wants to make clear that the heroic task in hand is not the defeat of injustice but the restoration of Buddhism. The overthrow of the Tamil king is required first and foremost because Sri Lanka cannot be united unless the monarch is Buddhist. The main point is the honor Dutthagamini brings "to the doctrine of the Buddha," and this greater good justifies the violence required to bring it about. Mahanama's lesson for monarchs remains consistent: be as strong as you need to be to maintain the Buddhist state; be supportive of the Sangha and willing to defeat the enemy by force.

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my people, think it would be appropriate first to feel moral anger, possibly outrage at Hitler et al., and second, that it would be OK, possibly required, to kill them supposing one had the means. What about you Tibetan Buddhists? The Dalai Lama turned to consult the high lamas who were normally seated behind him, like a lion's pride. After a few minutes of whispered conversation in Tibetan with his team, the Dalai Lama turned back to our group and explained that one should kill Hitler (actually with some ceremonial fanfare, in the way, to mix cultural practices, a samurai warrior might). It is stopping a bad, a very bad, karmic causal chain. So "Yes, kill him." "But don't be angry."

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blood, organized under the new order of Buddhism. A kind of religionationalism, which almost amounted to fanaticism, roused the whole Sinhalese people. A non-Buddhist was not regarded as a human being. Evidently, all Sinhalese, without exception, were Buddhists." In reflecting on Rahula's works, anthropologist H.L. Seneviratne wrote that "it suits Rahula to be an advocate of a Buddhism that glorifies social intercourse with lay society... the receipt of salaries and other forms of material remuneration; ethnic exclusivism and Sinhala Buddhist hegemony; militancy in politics; and violence, war, and the spilling of blood in the name of 'preserving the religion'".

1923:(JHU) or "National Heritage Party", the latter of which is composed solely of nationalist Buddhist monks. According to A. R. M. Imtiyaz, these groups share common goals: "to uphold Buddhism and establish a link between the state and religion, and to advocate a violent solution to the Tamil question and oppose all form of devolution to the minorities, particularly the Tamils". The JHU, in shunning non-violent solutions to the ethnic conflict, urged young Sinhalese Buddhists to sign up for the army, with as many as 30,000 Sinhalese young men doing just that. One JHU leader even declared that 1960:. The number of attacks against Christian churches rose from 14 in 2000 to over 100 in 2003. Dozens of these acts were confirmed by U.S. diplomatic observers. This anti-Christian violence was led by extremist Buddhist clergy and has included acts of "beatings, arson, acts of sacrilege, death threats, violent disruption of worship, stoning, abuse, unlawful restraint, and even interference with funerals". It has been noted that the strongest anti-West sentiments accompany the anti-Christian violence since the Sinhalese Buddhist nationalists identify Christianity with 1748:, who would become Sri Lanka's first prime minister in 1947, reaffirmed in 1939 the common Mahavamsa-based assumption of the Sinhalese Buddhist responsibility for the island's destiny by proclaiming that the Sinhalese Buddhists "are one blood and one nation. We are a chosen people. Buddha said that his religion would last for 5,500 years. That means that we, as the custodians of that religion, shall last as long." Buddhist monks became increasingly involved in post-independence politics, promoting Sinhalese Buddhist interests at the expense of minorities. 2067:

true doctrines of the interconnection between all animal species and the unity of all humanity", thus advocating social action in Buddhist terms. He stated in one of his lectures, "When we work towards the welfare of all the means we use have to be based on Truth, Non-violence and Selflessness in conformity with Awakening of All". What Ariyaratne advocates is losing the self in the service of others and attempting to bring others to awakening. Ariyaratne has stated, "I cannot awaken myself unless I help awaken others".

1935:, even the more limited measure of autonomy, was strongly opposed by hard-line Sinhalese Buddhist nationalist groups such as the JVP and JHU, who pushed for the military solution. These groups in their hard-line support for a military solution to the conflict, without any regard for the plight of innocent Tamil civilians, have opposed negotiated settlement, ceasefire agreement, demanded that the Norwegians be removed as peace facilitators, demanded the war to be prosecuted more forcefully and exerted influence in the 1682:, the old religious mytho-history of the Mahavamsa (especially the emphasis on the Sinhalese and Tamil ethnicities of Duthagamani and Elara, respectively) was revitalized and consequently would prove to be detrimental to the intergroup harmony in the island. As Heather Selma Gregg writes: "Modern-day Sinhalese nationalism, rooted in local myths of being a religiously chosen people and of special progeny, demonstrates that even a religion perceived as inherently peaceful can help fuel violence and hatred in its name." 1169: 1731:

Buddhist cultural renaissance. The Dutthagamani myth was also used to institute Sinhalese Buddhist dominance, with some politicians even identifying with such a mytho-historic hero, and activist monks looked to Dutthagamani as an example to imitate. This principal hero of Mahavamsa became so widely regarded as exemplary by 20th-century Sinhalese Buddhist nationalists because of his defense of Buddhism and the unification of Sri Lanka that journalists started talking about "the Mahavamsa mentality.".

895:—nature of life that innately includes "suffering", "pain", or "unsatisfactoriness". Violent actions and thoughts—actions that harm and debase others and thoughts that contemplate the same—stand in the way of spiritual growth and the self-conquest that leads to the goal of existence, and they are normally deemed unskilled (akusala) and cannot lead to the goal of Nirvana. Buddha condemned killing or harming living beings and encouraged reflection or mindfulness ( 10338: 1650:(depicted as the non-human inhabitants of the island), by striking "terror to their hearts" and driving them from their homeland, so that his doctrine should eventually "shine in glory", has been described as providing the warrant for the use of violence for the sake of Buddhism and as an account that is in keeping with the general message of the author that the political unity of Sri Lanka under Buddhism requires the removal of uncooperative groups. 12202: 10349: 2317: 174: 66: 7747: 7734: 2087: 1770:

various Sinhalese Buddhist organizations, Bandaranaike became prime minister after winning the 1956 elections. Bandaranaike had also campaigned on the basis of Sinhalese Buddhist nationalism, drawing influences from the writings of Dharmapala and the Mahavamsa, arguing that it was the duty of the government to preserve the Sinhalese Buddhist nature of the island's destiny. Once in power, Bandaranaike implemented the 1956

1206:- a past life of Buddha that was shocked and appalled by the use of violence by governing leaders. While the story of Temija teaches against the use of violence in forms of punishment, the Supreme Patriarch instead utilized the concepts of sacrifice put forth through other Buddhist teachings to justify the use of violence by leaders, even to the point that violence for the sake of the nation would be viewed as virtuous. 25: 7724: 1338: 2129:, Japanese Buddhist literature from that time, as part of its support of the Japanese war effort, stated "In order to establish eternal peace in East Asia, arousing the great benevolence and compassion of Buddhism, we are sometimes accepting and sometimes forceful. We now have no choice but to exercise the benevolent forcefulness of 'killing one in order that many may live' (issatsu tashō). This is something which 5711:

pass anti-conversion legislation reportedly declined, some Christian groups occasionally complained that the government tacitly condoned harassment and violence aimed at them. Police generally provided protection for these groups at their request. In some cases, the police response was inadequate and local police officials reportedly were reluctant to take legal action against individuals involved in the attacks.

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has rejected a UN Human Rights Council resolution, passed in March, that called for an inquiry into humanitarian abuses and possible war crimes. Only recently did the Rajapaksa government concede that there were any civilian casualties at all. In fact, as the UNHRC voted on the March resolution, hundreds of Buddhist monks led a prayer vigil in Colombo against it. Hundreds more led protests when it passed.

127: 1180:. Rama VI had studied and trained with the military in London, and thus felt it necessary to show his support for the allied forces. Thailand would not have been affected by the fighting in the West, nevertheless, Siam sent a voluntary cohort of 1,200 troops. Although they arrived too late to participate in the fighting, Rama VI received critical feedback from Abbot Phra Thep Moli Sirichantoe. 1670:. It claims the Sinhalese were the first humans to inhabit the island (as those who predated the Sinhalese were subhuman) and are thus the true "sons of the soil". Additionally, it institutes the belief that the island's kings were beholden to protect and foster Buddhism. All of these legacies have had ramifications for the trajectory of political Buddhism and Sinhalese Buddhist nationalism." 1187:(at the time, Rama VI's uncle). The Supreme Patriarch brought attention to the concept of sacrifice in Buddhist teachings, and thus likened it to the sacrifice soldiers must make in defense of their homeland. In so doing, he used the teachings of Buddha to justify the violence thought necessary to protect a nation or culture in times of war, and the need to prepare for war in times of peace. 222: 1784:

asked Bandaranaike to read the Mahavamsa and to heed its lessons: " conquered by the sword and united the land without dividing it among our enemies and established Sinhala and Buddhism as the state language and religion." In the late 1950s, it had become common for politicians and monks to exploit the Mahavamsa narrative of Dutthagamani to oppose any concession to the Tamil minorities.

1774:, which would make Sinhala the country's official language and hence all official state transactions would be conducted in Sinhala. This put non-Sinhala speakers at a disadvantage for employment and educational opportunities. As a result, Tamils protested the policy by staging sit-ins, which in turn prompted counterdemonstrations by extremist Buddhist monks, later degenerating into 4893:

that made the Tamils sound like pagan invaders who were ruining the island. Much of his preaching and writing was racist. Dharmapala insisted that the Sinhalese were racially pure Aryans — by which he meant that they had racial ties with north Indians, Iranians, and Europeans. He contrasted the Sinhalese racial line with that of the Dravidian Tamils, which he claimed was inferior.

1220:(a news magazine from the period) that killing communists is, "not de-meritorius". Kittivuddho's assertion that the killing of Communists is forgiveable for Buddhists reflects earlier philosophies from Asanga and Buddhaghosa. Against the assertions sixty years prior of Phra Thep Moli, Kittivuddho did not see acts of violence and killing as a demerit within certain contexts. 1916:

devolution of power to the Tamils. Leading Buddhist monks opposed devolution of power that would grant regional autonomy to Tamils on the basis of Mahavamsa worldview that the entire country is a Buddhist promised land which belongs to the Sinhalese Buddhist people, along with the fear that devolution would eventually lead to separate country.

1083:"Killing to save lives" is, uniquely amongst Buddhist schools, considered justified by certain Mahayana scriptures such as the Upaya-kaushalya Sutra, where, in a past life, Shakyamuni Buddha kills a robber intent on mass murder on a ship (with the intent both of saving the lives of the passengers and saving the robber from bad karma). 1238:"He taught us to kill. Venerable sirs, you are likely to be suspicious about this teaching. I will tell you the sutta and you can investigate: (It is) the Kesi-sutta in the Kesiya-vagga, the sutta-nipitaka, anguttara-nikaya, catu-kaka-nipata. If you open (this text) venerable sirs, you will find that the Lord Buddha ordered killing." 1199:

follow straight." Additionally, he compared the role of king or leader to that of a parent, who must ensure a child takes bitter medicine in times of illness. In so doing, he supports his argument that the King knew better than the Abbot, or than the citizenry, in his choice to supply soldiers to the Western Conflict in World War I.

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who "by Shylockian methods became prosperous like the Jews" (540), and, like the colonizers, Muslims thrive at the expense of "the Sinhalese, sons of the soil" (540). Muslims are "alien to the Sinhalese by religion, race and language," and, consequently, "there will always be bad blood" (541) between the two groups.

1556:(LTTE) which fought for the North-East region of Sri Lanka which would become an independent state for the Tamil population. This civil war continued for three decades and claimed the lives of roughly 40,000 people by the end. The war ended in May 2009 when the majority Sinhalese government killed LTTE leader 1080:, said that "in the Buddhist doctrinal tradition... there is little evidence of intolerance, no justification for violence, no conception even of 'just wars' or 'holy wars.' ... one can make an assertion that Buddhist doctrine is impossible to reconcile logically with an ideology of violence and intolerance" 1752:, Sri Lanka's foremost Buddhist monk scholar and one of the leading proponents of Sinhalese Buddhist nationalism, played a major role in advocating for the involvement of monks in politics, using Buddhist king Dutthagamani's relationship with the sangha to bolster his position. Rahula also argued for a 5566:

Human right groups expressed deep concerns about the use of heavy weapons against the Tamil civilians. Human Right Watch in its report on Sri Lanka's war against the LTTE pointed that "the Sri Lankan armed forces have indiscriminately shelled densely populated areas, including hospitals, in violation

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One result of Dharmapala's commitment to this all-too clear agenda is that he prepares the way for indignation and anger to be directed against any non-Sinhala group unwilling to accept a Sinhala Buddhist Sri Lanka. After independence, the Tamils were first in line among such groups, and the national

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of the world, and he claimed he could transfer to his followers spiritual power and ultimately take away their sins and bad deeds. While many discount Aum Shinrikyo's Buddhist characteristics and affiliation to Buddhism, scholars often refer to it as an offshoot of Japanese Buddhism, and this was how

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spread throughout the country, which left hundreds dead and thousands displaced. Preceding the 1958 riots, rhetoric of monks contributed to the perception of Tamils being the enemies of the country and of Buddhism. Both extremist Buddhist monks and laity laid the foundation for the justifiable use of

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that would allow the use of Tamil as an administrative language along with Sinhala and greater political autonomy for Tamils. Ultra-nationalist Buddhist monks and other Sinhalese nationalists opposed this pact by staging mass demonstrations and hunger strikes. In an editorial in the same year, a monk

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among others condemned the violence against Muslims in Myanmar and called for peace, supporting the practice of the fundamental Buddhist principles of non-harming, mutual respect and compassion. The Dalai Lama said "Buddha always teaches us about forgiveness, tolerance, compassion. If from one corner

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And how is one made pure in three ways by bodily action? There is the case where a certain person, abandoning the taking of life, abstains from the taking of life. He dwells with his... knife laid down, scrupulous, merciful, compassionate for the welfare of all living beings. Abandoning the taking of

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There were reports of abuses of religious freedom. Although the government publicly endorsed religious freedom, in practice there were problems in some areas. Authorities were reluctant to investigate or prosecute those responsible for attacks on churches, Hindu temples, or mosques. While efforts to

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The monks have used their new power to argue vociferously against any self-determination for the Tamils in the north, opposing even the more limited measure of autonomy that most observers believe is necessary for peace. Instead they are pushing for the bloody military campaign against the Tigers to

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The Sinhala-Buddhist worldview has been shaped and reshaped by the myths and the monkish chronicles such as the Mahavamsa, Culavamsa which underscore two crucial issues, the rightful heir of the state (Dhammadipa) and Sri Lanka as the repository of Buddhist message. Both these two issues have shaped

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to Tamil minorities, and most supported military solution to the conflict. This has led to Asanga Tilakaratne, head of the Department of Buddhist Philosophy in the Postgraduate Institute of Pali and Buddhist Studies in Colombo, to remark that "the Sinhala Buddhist nationalists are ... opposed to any

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Feelings of patriotism and the sense of national security are valued more highly than human lives in Kittivuddho's argument. Since defending the nation becomes the highest priority, or highest "value" for Thai Buddhist philosophy, the act of killing is seen as a sacrifice made by the killer, but one

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The Supreme Patriarch likened the King's decisions to the necessary role of the leader or protector of a group or family to take the risk in leading others. The Supreme Patriarch quoted an ancient saying, "When a herd of cattle is fording a stream, if the leading ox leads straight, all the oxen will

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If you, Rahula, are desirous of doing a deed with the body, you should reflect on the deed with the body, thus: That deed which I am desirous of doing with the body is a deed of the body that might conduce to the harm of self and that might conduce to the harm of others and that might conduce to the

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In Buddhist-majority Sri Lanka, for example, monks attacked Muslim and Christian places of worship, including reportedly attacking a mosque in the town of Dambulla in April 2012 and forcibly occupying a Seventh-day Adventist church in the town of Deniyaya and converting it into a Buddhist temple in

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There were reports of societal abuses and discrimination based on religious affiliation, belief, or practice. There was an overall decrease in societal respect for religious freedom, as Buddhist nationalist groups led campaigns targeting Muslims and Christians. Buddhist groups attacked churches and

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Perhaps more than any other person, Dharmapala was responsible for popularizing the faulty impression that Tamils and Sinhalese had been deadly enemies in Sri Lanka for nearly 2,000 years. He often quoted the Mahavamsa as if it were a completely factual account, and his favorite passages were those

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The campaign against Elara is described at some length in the Mahavamsa, and it is clear that Dutthagamini does not move against Elara because the Tamil king was unjust, cruel, or tyrannical. The Mahavamsa points out that Elara was a good ruler, and, when he is killed, Dutthagamini has him cremated

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says, the key to modern Sinhala national identity lies in the linking of religion and the people in Sri Lanka's ancient chronicle tradition. As we see, according to the Mahavamsa, Sinhalas are specially chosen by the Buddha and their political unity guarantees the survival of Buddhism in Sri Lanka,

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So I found myself posing this thought experiment to the Dalai Lama. Imagine that one were to find oneself in a public space-a park, a movie theater-where one realizes that one is seated next to Hitler-or Stalin or Pol Pot or Mao-early in the execution of the genocides they actually perpetrated. We,

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of the era, who disputed the validity of the statements made by those Japanese Buddhist supporters of the war. In response the Japanese Pan-Buddhist Society (Myowa Kai) rejected the criticism and stated that "We now have no choice but to exercise the benevolent forcefulness of 'killing one in order

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and other religions in general. Dharmapala also fostered Sinhalese Buddhist nationalism in the spirit of the King Dutthagamani who "rescued Buddhism and our nationalism from oblivion" and stated explicitly that the Island belongs to the Sinhalese Buddhists. Dharmapala has been blamed for laying the

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and his followers from North India) to enable the establishment and flourishing of Buddhism in Sri Lanka. This myth has led to the widely held Sinhalese Buddhist belief that the country is Sihadipa (island of the Sinhalese) and Dhammadipa (the island ennobled to preserve and propagate Buddhism). In

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state religion. The Thai monk is no longer only a Thai practitioner of Buddhism, but a figure for the Thai state. As the Thai monk has become an icon representative of the Thai nation state, the refusal to acknowledge and/or the mistreatment of other religious practitioners in Thailand has resulted

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he affirmed that this would not be the killing of people, but rather the killing of monsters/devils. He similarly asserted that while killing of people is prohibited and thus de-meritorious in Buddhist teachings, doing so for the "greater good" will garner greater merit than the act of killing will

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in 2011, the Dalai Lama endorsed his killing, stating "Forgiveness doesn't mean forget what happened. ... If something is serious and it is necessary to take counter-measures, you have to take counter-measures." During a question panel in 2015, in which he was asked if it would be justified to kill

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Another sign of militant Buddhism's enduring power is the government's refusal to confront the human rights abuses committed in the war's final push. President Rajapaksa, who went to Kandy, the cultural capital, immediately after the 2009 victory to genuflect to the country's top Buddhist clerics,

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Dharmapala holds firm to the conviction that "the founders of monotheistic religions have been invariably bloodthirsty, despotic, and cruel" (418), and he is unremitting in his condemnation of the religious views of Jews, Christians, and Muslims. "The Muhammedans," we learn, are "an alien people"

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From this deed arises no hindrance in thy way to heaven. Only one and a half human beings have been slain here by thee, O lord of men. The one had come unto the (three) refuges, the other had taken on himself the five precepts Unbelievers and men of evil life were the rest, not more to be esteemed

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to Tamils and other non-Buddhists. Ariyaratne calls for non-violent action and he has been actively working for peace in Sri Lanka for many decades, and has stated that the only way to peace is through "the dispelling of the view of 'I and mine' or the shedding of 'self' and the realization of the

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In the context of increasing Tamil militant struggle for separatism, militant Buddhist monks founded the Mavbima Surakime Vyaparaya (MSV) or "Movement for the Protection of the Motherland" in 1986 which sought to work with political parties "to maintain territorial unity of Sri Lanka and Sinhalese

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In response to the protests dozens of protesters were arrested or detained. Starting in September 2007 the protests were led by thousands of Buddhist monks, and those protests were allowed to proceed until a renewed government crackdown in late September 2007. At least 184 protesters were shot and

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from 1988 to 2011, had strongly encouraged the conversion of ethnic minorities, often by force, as part of its campaign of assimilation. The regime promoted a vision of Burmese Buddhist nationalism as a cultural and a political ideology to legitimise its contested rule, trying to bring a religious

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Authorities often did not investigate or prosecute those responsible for attacks on churches, Hindu kovils (temples), and mosques, and protected perpetrators of such violence. At times, local police and government officials appeared to be acting in concert with Buddhist nationalist organizations.

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that killed 4 Muslims and injured 80 in 2014. The leader of the BBS, in linking the government's military victory over the LTTE to the ancient Buddhist king conquest of Tamil king Elara, said that Tamils have been taught a lesson twice and warned other minorities of the same fate if they tried to

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Other minority groups have also come under attack by Sinhalese Buddhist nationalists. Fear of country's Buddhist hegemony being challenged by Christian proselytism has driven extremist Buddhist monks and organizations to demonize Christian organizations, with one popular monk comparing missionary

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spread throughout the country, killing hundreds of Tamils and leaving thousands homeless. A leading monk claimed that one of the reasons for the anti-Tamil riots of 1977 was the Tamil demonization of the Sinhalese Buddhist epic hero Dutthagamani, which resulted in a justified retaliation. Another

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Tamils were inferior. He popularized the impression that Tamils and Sinhalese had been deadly enemies in Sri Lanka for nearly 2,000 years by quoting the Mahavamsa passages that depicted Tamils as pagan invaders. He characterized the Tamils as "fiercely antagonistic to Buddhism". He also expressed

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states, "I undertake the training rule to abstain from killing." The Buddha reportedly stated, "Victory breeds hatred. The defeated live in pain. Happily the peaceful live giving up victory and defeat." These elements are used to indicate Buddhism is pacifistic and all violence done by Buddhists,

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This article discusses Buddhist principles with regard to violence, and also provides certain, historical instances concerning the use of violence by Buddhists, including acts of aggression committed by Buddhists with political and socio-cultural motivations, as well as self-inflicted violence by

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Successive governments after Bandaranaike implemented a similar Sinhalese Buddhist nationalist agenda, at the expense of minorities. In 1972, the government rewrote its constitution and gave Buddhism "the foremost place " and making it "the duty of the state to protect and foster Buddhism". With

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capitalized on the ACBC report and its recommendations as the foundation for his election campaign, using it as the 'blueprint for a broad spectrum of policy', which included introducing Sinhala as the sole official language of the state. With the help of significant number of Buddhist monks and

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doctrine to protect Buddhism by using the example of wars waged by Dutthagamani to restore Buddhism. Rahula maintained that "the entire Sinhalese race was united under the banner of the young Gamini . This was the beginning of nationalism among the Sinhalese. It was a new race with healthy young

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This rise in militant interactions rose with prominent events in 2004, and continued to build. On April 28th, 2004, the Thai military assaulted the Khru Se Mosque, resulting in over 100 deaths of militant Malay Muslims. That same October, peacefully protesting Malay Muslim citizens were met with

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Despite these historical instances, the written practices of Buddha denounce violent actions. Contemporary violence, or the promotion of violence, has been on the rise in some Buddhist communities. This article provides information on instances of violence perpetuated by Buddhists throughout the

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ideology of the Mahavamsa, which privileges Sinhalese Buddhist hegemony in the island as Buddha's chosen people for whom the island is a promised land and justifies subjugation of minorities. Some Sinhalese Buddhist officials saw that decreasing Tamil influence was a necessary part of fostering

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Michael Jerryson, author of several books heavily critical of Buddhism's traditional peaceful perceptions, stated that, "The Burmese Buddhist monks may not have initiated the violence but they rode the wave and began to incite more. While the ideals of Buddhist canonical texts promote peace and

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can be translated as "accompanied by violence". As the mind filled with lobha, dosa and moha (lust, hatred and delusion) is led to actions which are akusala. Indulging in violence is a form of self-harming. The rejection of violence in society is recognized in Buddhism as a prerequisite for the

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The ethnocentric character of Theravada Buddhism in Sri Lanka, which provides the ideological basis for the present Sinhala Buddhist nationalism, has its roots in the construction of the identity of the Sinhala people as one chosen to safeguard Buddhism. Chosenness here is part of a historical

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Kittivuddho's statements in the 1970s reflect the argument made in defense of King Rama VI by the Supreme Patriarch following the events of WWI. Kittivuddho, likewise, justifies his approval of the killing of communists by claiming that in so doing, the soldiers who commit these acts will gain

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Because the Mahavamsa was written in Pali, few Sinhalese could read it until its translation. It was the British who made the Mahavamsa a widely distributed work, publishing an English translation of the first part of the Mahavamsa in 1837. The British governor also commissioned the Sinhalese

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among the different ethnic groups in the island "has been one of the primary factors behind the intensification of the conflict". Numerous nationalist Buddhist religious leaders and extremist Buddhist organizations since the country's independence have played a role in mobilizing against the

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The Dutugamunu's campaign against king Elara was not to defeat injustice, as the Mahavamsa describes Elara as a good ruler, but to restore Buddhism through a united Sri Lanka under a Buddhist monarch, even by the use of violence. The Mahavamsa story about Buddha's visit to Sri Lanka where he

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These remarks followed the 1973 student-led uprising, as well as the creation of a Thai parliament and the spread of communism in neighboring East Asian countries. The fear of communism shaking the social forms of Thailand felt a very real threat to Kittivuddho, who expressed his nationalist

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With nationalist Buddhist monks playing a major role in exerting pressure to abrogate the pact, Bandaranaike acceded to their demands on April 9, 1958 by tearing up "a copy of the pact in front of the assembled monks who clapped in joy". Soon after the pact was abrogated, another series of

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In 1956, the All Ceylon Buddhist Congress (ACBC) released a report titled, "The Betrayal of Buddhism", inquiring into the status of Buddhism in the island. The report argued that Buddhism had been weakened by external threats such as the Tamil invaders mentioned in the Mahavamsa and later

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On April 20, 2012, roughly 2000 Buddhist protested outside a mosque in Dambulla because the building stood on a sacred site for Sri Lankan Buddhists. These protests caused the mosque to cancel prayers due to threats from Buddhist nationalists, but on the following Sunday, Prime Minister

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in which more than one hundred people were injured and Tamil businesses were looted. Riots then spread throughout the country, killing hundreds of people. Bandaranaike tried to mitigate tensions over the language policy by proposing a compromise with the Tamil leaders, resulting in a

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offers validity to the Thai government. If the ruling body shows fealty to the Sangha, then their actions are seen as legitimized and moral via the association. Likewise, the Sangha receives power and influence through the recognition of their partnership with the ruling government.

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In the postwar Sri Lanka, ethnic and religious minorities continue to face threat from Sinhalese Buddhist nationalism. There have been continued sporadic attacks on Christian churches by Buddhist extremists who allege that Christians conduct unethical or forced conversion. The

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in 2009, the Dalai Lama invoked the Upaya-kaushalya Sutra and said that "wrathful forceful action" motivated by compassion, may be "violence on a physical level" but is "essentially nonviolence", and we must be careful to understand what "nonviolence" means. Following the

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of your mind, some emotion makes you want to hit, or want to kill, then please remember Buddha's faith. We are followers of Buddha." He said that "All problems must be solved through dialogue, through talk. The use of violence is outdated, and never solves problems."

5617:, p. 9; "For instance, the military successes against the LTTE under the current Rajapakse government have led to Rajapakse being compared to Duthagamani. Toward the end of 2006, a massive cardboard cut-out of Rajapakse was even erected at the junction at 2034:

community" and that "We don't use our fists to solve problems, we use our brains". Wataraka Vijitha Thero, a Buddhist monk who condemns violence against Muslims and heavily criticized the BBS and the government, has been attacked and tortured for his stances.

2047:'s teachings for example, by having a focus upon Sinhalese culture and ethnicity sanctioning the use of violence in defence of dhamma, while Sarvodaya has emphasized the application of Buddhist values in order to transform society and campaigning for peace. 1388:

and other Muslims in the region. The report further specifies the coordinated attacks of October 2012 that were carried out in different cities by Burmese officials, community leaders and Buddhist monks to terrorize and forcibly relocate the population. The

1693:), thereby making it accessible to the wider Sinhalese population. During this time the first riot in modern Sri Lankan history broke out in 1883, between Buddhists and Catholics, highlighting the "growing religious divide between the two communities". 1262:

in strained relationships between religions. Such as in the early 2000s, when conflict between Malay Muslims (citizens and militants) began to rise in the southernmost provinces of Thailand, and less so between Thai Buddhist and Thai-Chinese Buddhists.

1066:, said that "Buddhism differs in that the act of killing is less the focus than the 'intention' behind the killing" and "The first thing to remember is that people have a penchant for violence, it just so happens that every religion has people in it." 1592:

With the recent April 2019 Easter bombings orchestrated by Islamic terrorists that claimed the lives of over 250 and injured over 500 Sri Lankans, Muslims in Sri Lanka have faced more danger than ever before from the police and Buddhist nationalists.

847:. However, Buddhists have historically used scriptures to justify violence or form exceptions to commit violence for various reasons. As found in other religious traditions, Buddhism has an extensive history of violence dating back to its inception. 1127:

There is also in Buddhism a long tradition of self-inflicted violence and death, as a form of asceticism or protest, as exemplified by the use of fires and burns to show determinations among Chinese monks, by the self-immolations of monks such as

1568:(largely Hindu) at 10%, and another 10% who were Muslim. Since Sri Lanka has not stated a national language or religion, Buddhist nationalism began to rise with the fear of Muslims dominating Buddhism. The nationalist organization is called the 5682:

In late 2003 and in the initial months of this year, there were many serious attacks on Christian churches and also sometimes against pastors and congregants. Over 100 attacks have been reported, and several dozen were confirmed by diplomatic

6415:

Kawase Takaya, "The Jodo Shinshu Sectś Missionary Work in Colonial Korea"; in: "Modern Japanese Buddhism and Pan-Asianism", The 19th World Congress of the International Association for the History of Religions, Tokyo, March 28, 2005, pp.6–7

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Otani Eiichi, "Missionary Activities of Nichiren Buddhism in East Asia", in: "Modern Japanese Buddhism and Pan-Asianism", The 19th World Congress of the International Association for the History of Religions, Tokyo, March 28, 2005, pp.21–22

1579:

One of the first major examples of persecution against Muslims was on September 10, 2011 when Buddhist monks destroyed a 300 year old Muslim shrine in Anuradhapura Although police officers were present during the attack, none intervened.

1801:

assassinated him on September 26, 1959. The monk claimed he carried out the assassination "for the greater good of his country, race and religion". It has also been suggested that the monk was guided in part by reading of the Mahavamsa.

4278:

the Mahavamsa is a combination of myth, history, lineage, religion, and politics. It later became a tool for the creation of Sinhalese Buddhist nationalism and a document that determined the divine right of the Sinhalese to inhabit the

1987:

Extremist Buddhist leaders justify their attacks on the places of worship of minorities by arguing that Sri Lanka is the promised land of the Sinhalese Buddhists to safeguard Buddhism. The recently formed Buddhist extremist group, the

899:) as right action (or conduct), therefore "the rightness or wrongness of an action centers around whether the action itself would bring about harm to self and/or others". In the Ambalatthika-Rahulovada Sutta, the Buddha says to 3051: 2121:

rebellion. In Osaka they defended their temple with the slogan "The mercy of Buddha should be recompensed even by pounding flesh to pieces. One's obligation to the Teacher should be recompensed even by smashing bones to bits!"

5459:

Many Sinhalese, as Mahavamsa advocates, believe that the entire island is the sacred home of the Sinhalese and Buddhism and thus oppose power-sharing with the Tamils that fundamentally goes beyond the current form of unitary

1700:(1864–1933), who has been described as "the father of modern Sinhalese Buddhist nationalism". Dharmapala was hostile to all things un-Sinhalese and non-Buddhist. He insisted that the Sinhalese were racially pure and superior 1483:, stories of persecutions of rival sects by Ashoka appear to be a clear fabrication arising out of sectarian propaganda. At that time, the custom of representing Buddha in human form had not started, and the text conflates 1653:

According to Neil DeVotta (an Associate Professor of Political Science), the mytho-history described in the Mahavamsa "justifies dehumanizing non-Sinhalese, if doing so is necessary to preserve, protect, and propagate the

1875:

Buddhist sovereignty over the island". The MSV used the Mahavamsa to justify its goals, which included the usage of force to fight against the Tamil threat and defend the Buddhist state. In 1987, along with the MSV, the

2006: 7098: 1551:

pertaining to Buddhism has been present for decades. This violence originated years ago with the persecution of the Tamil people by the Sinhalese majority. However, after years of discrimination, the Tamil formed the

2021:

since 2015, has accused the BBS of being "a representation of 'Taliban' terrorism" and of spreading extremism and communal hatred against Muslims. Samaraweera has also alleged that the BBS is secretly funded by the

987:

that arises when you see someone suffering of the human being, are attitudes said to be excellent or sublime because they are the right or ideal way of conduct towards living beings (sattesu samma patipatti). The

1314:, a series of economic and political protests and demonstrations that took place during 2007, were led by students, political activists, including women, and Buddhist monks and took the form of a campaign of 1588:

ordered to have the mosque relocated from the sacred site. Since then, the BBS has taken on a new form of persecution by using slogans and propaganda as a way of discriminating against Muslims in Sri Lanka.

6614:堀まきよう　（Makiyo Hori）,「井上日召と"かぎの折伏"：血盟団事件について」（"Inoue Nissho and his Terrorist Ideas: Some Notes on the Oath of Blood Group"）早稲田政治経済学雑誌（The Waseda Journal of Political Science and Economics） 328 p.178 (1996) 5908:

The ultra-nationalist Sinhalese Buddhist organization has emerged as a troubling presence on the Sri Lankan political landscape in recent years, and is blamed by many for inciting the deadly violence in

1233:

greater merit than they will lose from the act. Like the Supreme Patriarch, he utilizes the concept of sacrifice for the sake of defending, "the country, the religion, and the institution of monarchy."

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In addition capital punishment for murder is justified according to this interpretation of Buddhism because the Judge is not seen as causing death but rather the actions of the murderer executed are.

1943:. The nationalist monks' support of the government's military offense against the LTTE gave "religious legitimacy to the state's claim of protecting the island for the Sinhalese Buddhist majority." 967:

what is not given, he abstains from taking what is not given. He does not take, in the manner of a thief, things in a village or a wilderness that belong to others and have not been given by them.

1835:, where Sinhalese police and paramilitaries destroyed statues of Tamil cultural and religious figures; looted and torched a Hindu temple and Tamil-owned shops and homes; killed four Tamils; and 1927:

and certain government servants were traitors and they should be set on fire and burnt due to their opposition to a military solution to the civil war. The international community encouraged a

1940: 5042: 10966: 3410: 2001:, accused of spreading extremism and communal hatred against Muslims and has been described as an "ethno-religious fascist movement". extremist Buddhist monks have also protested against 3759: 924:

and it said that the practitioner should train oneself to be morally upright in one's activities, not acting in ways that would be corrupt or bring harm to oneself or to others. In the

1373:

by Buddhist-led mobs. However, not all of the culprits were Buddhists and the motives were as much economic as religious. On 20 June 2013, Wirathu was mentioned on the cover story of

11661: 1735: 1160:

Kittivuddho (see, Kittiwuttho, spelling in translation varies) was a staunch follower of the Thai Sangha - the religious organization that leads the Buddhist movement in Thailand.

1956:

activity to terrorism; as a result, Sinhalese Buddhist nationalists, including the JVP and JHU, who oppose attempts to convert Buddhists to another religion, support or conduct

1043:) in the Noble Eightfold Path, condemn all speech that is in any way harmful (malicious and harsh speech) and divisive, encouraging to speak in thoughtful and helpful ways. The 869:

Bhikkhus, even if bandits were to sever you savagely limb by limb with a two-handled saw, he who gave rise to a mind of hate towards them would not be carrying out my teaching.

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pacifism, discrepancies between reality and precepts easily flourish in times of social, political and economic insecurity, such as Myanmar's current transition to democracy."

5567:

of the laws of war."119 Evidence gathered by the Times newspaper has revealed that at least 20,000 Tamil people were killed on the Mullaitivu beach by Sri Lanka Army shelling.

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Myanmar had become a stronghold of Buddhist aggression and such acts are spurred by hardline nationalistic monks. The oldest militant organisation active in the region is

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occurred in 1983, leaving between 2,000 and 3,000 of Tamils killed and forcing from 70,000 to 100,000 Tamils into refugee camps, eventually propelling the country into a

4440:

consciousness, mainly supported by post-canonical Pali literature - especially, the Mahavamsa - which, in one of its clauses, justifies killing for the sake of religion.

1605:('Great Chronicle'), a non-canonical text written in the sixth century CE by Buddhist monks to glorify Buddhism in Sri Lanka, have been influential in the creation of 11721: 10891: 630: 3725: 6027: 826: 3545: 11928: 11326: 10689: 6928: 148: 11856: 11709: 5546:, p. 28; "The JVP and JHU ardently support a military solution to the conflict and harbor almost no concern for the plight of innocent Tamil civilians." 4628:

than beasts. But as for thee, thou wilt bring glory to the doctrine of the Buddha in manifold ways; therefore cast away care from thy heart, O ruler of men!

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tendencies in his defense of militant actions. He justified his argument by dehumanizing the Communists and leftists that he opposed. In the interview with

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places of worship. These acts included attacking a mosque and forcefully taking over a Seventh-day advent church and converting it into a Buddhist temple.

1678:

With the rise of modern Sinhalese Buddhist nationalism in the late nineteenth and early twentieth centuries as a reaction to the changes brought under the

1613:

made three visits to Sri Lanka in which he rids the island of forces inimical to Buddhism and instructs deities to protect the ancestors of the Sinhalese (

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Stone, Jaquelin (2000). Japanese Lotus Millennialism. In: Wessinger, Catherine, Millennialism, Persecution and Violence, Syracuse University Press, p.265

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Militant Buddhism there has its roots in an ancient narrative called the Mahavamsa (Great Chronicle), which was composed by monks in the sixth century.

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to Dutthagamani's victory over Elara and went on to say, "e will never allow the country to be divided", thereby justifying violence against Tamils.

1349:(DKBA), headed by a Buddhist monk U Thuzana, since 1992. In the recent years the monks, and the terrorist acts, are associated with the nationalist 4576:

The Sinhalese take this as a sign that they are the Buddha's chosen people, commanded to "preserve and protect" Buddhism in its most pristine form.

3611: 2030:

and President of the Bellanwila Community Development Foundation, has stated that "The views of the Bodu Bala Sena are not the views of the entire

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that is justified. By manipulating the literal definition of the words within Buddhist scriptures, Kittivuddho was able to support his position.

1183:

The Abbot's critique of Rama VI's decision - published in a book criticizing military knowledge as "evil", was likewise counter-critiqued by the

4192:

Imtiyaz, A.R.M.; Mohamed-Saleem, Amjad (2015-02-23). "Muslims in post-war Sri Lanka: understanding Sinhala-Buddhist mobilization against them".

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which sought to establish peace in Sri Lanka by requiring the Sri Lankan government to make a number of concessions to Tamil demands, including

12134: 11607: 11601: 11401: 11079: 9631: 6886:"Buddhism and Violence". In: Jeffrey Ian Ross (ed.), Religion and Violence: an Encyclopedia of Faith and Conflict from Antiquity to the Present 6059: 1468: 1447:", said Zarni, "There is no country for Buddhists. I mean, no such thing as 'me,' 'my' community, 'my' country, 'my' race or even 'my' faith." 1051:

And what is right speech? Abstaining from lying, from divisive speech, from abusive speech, and from idle chatter: This is called right speech.

706: 3771: 2113:, although the seeming contradiction in being a Buddhist "warrior monk" caused controversy even at the time. More directly linked is that the 1357:

when more than 200 people were killed and around 100,000 were displaced. As of 2012, the "969" movement by monks (the prominent among whom is

1202:

These arguments, based in ancient proverb and justified through Buddhist relations of sacrifice, directly strike against the ancient story of

975:

spiritual progress of society's members, because violence brings pain to beings with similar feelings to oneself. The Buddha is quoted in the

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as saying, "All are afraid of the stick, all hold their lives dear. Putting oneself in another's place, one should not beat or kill others".

726: 349: 11868: 11815: 11810: 11805: 7848: 3898: 6417: 6404: 12122: 11637: 11094: 5751: 3792: 2865: 819: 721: 3662: 2529:

Bodhi, Bhikkhu (1995). The Middle Length Discourses of the Buddha: A New Translation of the Majjhima Nikāya, Wisdom Publications. p. 223

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The monk who led the group told the BBC he did it because the shrine was on land that was given to Sinhalese Buddhists 2,000 years ago.

1622:, and that the island of Sri Lanka is the Buddhist promised land. The Mahavamsa also describes an account of the Buddhist warrior king 7691: 5516: 2191:

In more modern times instances of Buddhist-inspired terrorism or militarism have occurred in Japan, such as the assassinations of the

2162:

were imprisoned for their defiance of wartime government religious policy, which mandated display of reverence for the state Shinto".

1810:

for Tamils being abrogated (some members of the Buddhist clergy were at the forefront in opposing the pact) and the implementation of

135: 11940: 11757: 11089: 7713: 3361: 1216: 716: 4309:

The greatest importance of the Mahavamsa is not as history but as a symbol — and as a motivating force behind Sinhalese nationalism.

2301:, the head of the Buddhist Traditional Sangha of Russia (BTSR), the largest Buddhist denomination in Russia, voiced support for the 1894:

From the beginning of the civil war in 1983 to the end of it in 2009, militant Buddhist monks were involved in politics and opposed

1666:, it introduces the bases for the Sinhalese Buddhist belief that Lord Buddha designated the island of Sri Lanka as a repository for 1194:

Thai Buddhist Monks blessing the primary pillar of a school during Exercise Cobra Gold - a set of humanitarian exercises in Thailand

10454: 6768: 1765:. It also demanded the state to restore and foster Buddhism and to give preferential treatment to Buddhist schools. The same year, 1203: 359: 4007:

Popular Controversies in World History: Investigating History's Intriguing Questions: Investigating History's Intriguing Questions

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The Supreme Bliss of Nibbana, a Goal Within Our Reach: Maha Satipatthāna Sutta: Translation of Ea Ama Nivansuva Boho Dura Nove

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Razak, Abdul; Imtiyaz, Mohamed (2010-03-09). "Politicization of Buddhism and Electoral Politics in Sri Lanka". pp. 9–10.

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Bond, George. "Buddhism at Work: Community Development, Social Empowerment and the Sarvodaya Movement". (Kumarian P, 2003) 42

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A Dambulla monk told the BBC that the actions were necessary because Sri Lanka was "the only country to safeguard Buddhism".

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Razak, Abdul; Imtiyaz, Mohamed (2010-03-09). "Politicization of Buddhism and Electoral Politics in Sri Lanka". p. 33.

4368:

Razak, Abdul; Imtiyaz, Mohamed (2010-03-09). "Politicization of Buddhism and Electoral Politics in Sri Lanka". p. 36.

1947:, in his war against the LTTE, has been compared to the Buddhist king Dutthagamani by the Sinhalese Buddhist nationalists. 1685:

Buddhist revivalism took place among the Sinhalese to counter Christian missionary influence. The British commissioned the

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Bond, George. "Buddhism at Work: Community Development, Social Empowerment and the Sarvodaya Movement". (Kumarian P, 2003)

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report, the Burmese government and local authorities played a key role in the forcible displacement of more than 125,000

1291: 1019:

states, "By taking refuge in the precious Dharma, One's minds should be free from hurting or harming others". One of the

334: 4117:"The Buddha Image: Its Origin and Development, Yuvraj Krishan, Kalpana K. Tadikonda, Bharatiya Vidya Bhavan, 1996 p. 28" 3575: 3328: 2188:

and World War II. In response to the book, several sects issued an apology for their wartime support of the government.

1726:

Upon independence, Sinhalese ultra-nationalist Buddhist elites instituted discriminatory policies based on the Buddhist

996:'As I am, so are these. As are these, so am I.' Drawing the parallel to yourself, neither kill nor get others to kill." 10115: 9665: 7760: 6700: 5892: 5393:

the majority of monks explicitly or privately supported and condoned the Sinhalese army's killings of Tamil guerrillas.

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Buddhism encompasses a variety of traditions, beliefs and spiritual practices largely based on teachings attributed to

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Stone, Jaqueline I. (2003). In: Buswell, Robert E. ed. Encyclopedia of Buddhism, New York: Macmillan Reference Lib.

12240: 11898: 10677: 10571: 10424: 9893: 9638: 5971: 4559: 4453: 3520: 1840: 1815: 1553: 1214:

In the 1970s, Kittivuddho - a prominent Buddhist monk with influence in Thai culture - stated in an interview with

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Richard Danzig; Marc Sageman; Terrance Leighton; Lloyd Hough; Hidemi Yuki; Rui Kotani; Zachary M. Hosford (2000).

4409:

Buddhist nationalism has its roots in the Dipavamsa, Mahavamsa, and Culavamsa, texts unique to Sinhalese Buddhism.

3695: 1266:

intense police brutality, wherein the Thai military fired upon and suffocated as many as 80 Malay Muslim citizens

12176: 12146: 11286: 10657: 10576: 10488: 10285: 10275: 8104: 7210: 5803: 3648: 2335: 2023: 1370: 544: 393: 75: 2009:

during the civil war. The BBS has received criticism and opposition from other Buddhist clergy and politicians.

1919:

The two major contemporary political parties to advocate for Sinhalese Buddhist nationalism are the JVP and the

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hero, Dutthagamini, had already provided an example of how to deal with an earlier version of the same threat.

1891:

to oppose the accord as the Sinhalese nationalists believed it would compromise the sovereignty of Sri Lanka.

1879:(JVP, a militant Sinhalese nationalist group which included monks) took up arms to protest the signing of the 12182: 12158: 11946: 11745: 10940: 10200: 9898: 9581: 7873: 7706: 7260: 4235: 3268: 2150:

and re-edited his writings, making changes in 208 places, cutting all the statements that disagreed with the

2051: 1924: 1762: 1184: 1133: 679: 10459: 4168: 1992:(BBS), or Buddhist Power Force, founded by extreme Buddhist monks in 2012, has been accused of inciting the 364: 12245: 12072: 11970: 11794: 11008: 10933: 10520: 9783: 9655: 9626: 9328: 7312: 7031: 6284: 6008: 2230: 2090: 2043:

Sinhala Buddhist Nationalism is opposed to Sarvodaya, although they share many of the same influences like

2027: 1888: 1390: 1275: 1129: 672: 425: 11996: 10515: 420: 12230: 11421: 10987: 10923: 10814: 10609: 10604: 10540: 9474: 9383: 8853: 8498: 8011: 7906: 7474: 6864: 6765:

The Re-Enchantment of the West: Alternative Spiritualities, Sacralization, Popular Culture, and Occulture

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The central figure in the formation of modern Sinhalese Buddhist nationalism was the Buddhist revivalist

1121:

of genocide, the Dalai Lama stated that it would be justified, so long as they were not killed in anger.

1059: 891:

is the oldest and most common term for the end goal of the Buddhist path and the ultimate eradication of

662: 477: 472: 445: 12010: 9018: 3150:. Routledge studies in religion (1. issued in pbk ed.). New York, NY: Routledge. pp. 187–205. 1638:(the island's capital at the time). When Dutugamunu laments over the thousands he has killed, the eight 11001: 10879: 10449: 10439: 10323: 9803: 9279: 8765: 7888: 7721: 7640: 7563: 7369: 7166:

Sinhalese Buddhist Nationalist Ideology: Implications for Politics and Conflict Resolution in Sri Lanka

6735: 6662: 2482: 1839:

which was of great cultural significance to Tamils. In response to the militant separatist Tamil group

1529: 1436: 1257:

Religious tensions in Thailand are directly related to the state's choice to represent Buddhism as the

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Fighting Words: Language Policy and Ethnic Relations in Asia (BCSIA Studies in International Security)

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The beginning of "Buddhist violence" in Japan relates to a long history of feuds among Buddhists. The

1532:

in the island between the majority Sinhalese Buddhist population and other minorities, especially the

1413: 12104: 12080: 12048: 11892: 11697: 11679: 11673: 11631: 11333: 11301: 10837: 10701: 10684: 10525: 10419: 10213: 10026: 10016: 9888: 8871: 8451: 8212: 8187: 6983: 6969: 6368: 3443:. The Study of Terrorism and Responses to Terrorism, the University of Maryland. 2013. Archived from 2365: 2222: 1981: 1957: 1876: 1836: 1828: 1811: 1573: 576: 430: 324: 232: 8237: 7524:

Civil Resistance and Power Politics: The Experience of Non-violent Action from Gandhi to the Present

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has also spoken on when it is permissible to kill another person. During a lecture he was giving at

983:(loving kindness), the development of mindstates of limitless good-will for all beings, and karuna, 908:

harm of both; this deed of body is unskilled (akusala), its yield is anguish, its result is anguish.

839:

Buddhist scripture condemns violence but varying textual interpretations has been used to allow it.

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Buddhism, War, and Nationalism: Chinese Monks in the Struggle Against Japanese Aggression 1931-1945

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taught warfare is accepted as a last resort, quoting the Buddha's conversation with a soldier. The

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Jerryson, Michael (2015). "Buddhists and Violence: Historical Continuity/Academic Incongruities".

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engaged in military offensives against ethnic minority populations, committing acts that violated

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in which around 18,000 Ajivikas were killed. However this account is controversial. According to

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that many may live' (issatsu tashō)" and that the war was absolutely necessary to implement the

1528:

nationalist identity. Consequently, politicized Buddhism has contributed to ethnic tensions and

12140: 12116: 11832: 11416: 11389: 11365: 11360: 11200: 10842: 10735: 10723: 10652: 10561: 10556: 10493: 10265: 10105: 9773: 9743: 9516: 9467: 9308: 9256: 9251: 9013: 8834: 8731: 8483: 8478: 8227: 7619: 7515: 7391: 6666: 6656: 4085: 3929: 3866: 2214: 2181: 1884: 1823: 1789: 1557: 1161: 925: 776: 581: 529: 524: 398: 239: 192: 79: 10629: 8595: 7545: 7468: 7363: 7011: 6997: 6491: 6430: 6309: 6221: 6180: 5561: 5477: 4373: 3968: 3899:"International Dalai Lama Pleads for Myanmar Monks to End Violence Amid Damning Rights Report" 2877: 497: 12110: 11769: 11554: 11519: 11489: 11343: 11266: 11064: 10980: 10886: 10711: 10624: 10483: 10466: 10414: 10395: 10240: 9821: 9753: 9586: 9501: 9496: 9420: 9415: 9333: 7863: 7412: 7204: 7118: 7049: 7025: 6739: 6729: 6589: 4481: 4042: 3674: 2873: 2350: 1973: 1880: 1647: 1521: 1496: 1315: 625: 492: 388: 371: 319: 296: 8886: 6908: 5779: 5034: 12092: 12028: 11838: 11649: 11534: 11439: 11375: 11338: 11235: 11205: 11190: 11146: 11129: 11022: 10849: 10809: 10794: 10777: 10706: 10696: 10530: 10505: 10500: 10293: 10260: 10245: 9763: 9660: 9606: 9491: 9430: 9398: 9393: 9378: 9363: 9353: 9318: 9231: 8923: 8846: 8149: 8089: 7838: 7805: 7755: 7443: 7418: 5667: 5631: 2375: 1920: 1848: 1775: 1697: 1635: 1539: 1500: 1439:

who has written on the violence in Myanmar and Sri Lanka, states that there is no room for

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Aptitude for Destruction: Case Studies of Organizational Learning in Five Terrorist Groups

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The Four Sublime StatesContemplations on Love, Compassion, Sympathetic Joy and Equanimity

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Encyclopaedia of Buddhism: a world faith. The dhammapada stories, verses & commentary

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opposed this and were targeted. During the 1940s, "leaders of the Honmon Hokkeshu and

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and for hostility to be directed against minorities unwilling to accept such a state.

1435:, a Burmese democracy advocate, human rights campaigner, and a research fellow at the 12152: 11880: 11782: 11655: 11499: 11449: 11444: 11178: 11015: 10874: 10341: 10303: 9999: 9984: 9947: 9932: 9705: 9621: 9536: 9373: 9338: 9323: 9050: 9040: 8721: 8568: 8553: 8424: 8347: 8267: 8202: 8134: 8021: 7778: 7678: 7656: 7636: 7623: 7611: 7598: 7567: 7531: 7502: 7478: 7447: 7422: 7395: 7373: 7346: 7328: 7292: 7270: 7247: 7225: 7173: 7150: 7128: 7104: 7084: 7059: 7035: 6941: 6914: 6894: 6860:"Buddhists compete under "traditional religion" status in Russia's religious economy" 6843: 6824: 6801: 6772: 6743: 6670: 6635: 6595: 6572: 6542: 6509: 6474: 6436: 6340: 6290: 6235: 6186: 5834: 5591: 5557: 5473: 5448: 5382: 5331: 5280: 5241: 5202: 5139: 5072: 4994: 4939: 4912: 4881: 4768: 4741: 4702: 4647: 4487: 4428: 4398: 4369: 4328: 4298: 4267: 4221: 4209: 4160: 4089: 4048: 4011: 3974: 3224: 3189: 3151: 3081: 2543: 2455: 2413: 2204: 2134: 2081: 2031: 1944: 1936: 1912: 1860: 1822:

to be established in the Tamil-dominated northeastern region of the island. In 1977,

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particularly in Myanmar and neighboring nations. The violence reached prominence in

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linked the then Prime Minister Jayewardene's attempts to thwart the emergence of a

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Aum Shinrikyo Insights Into How Terrorists Develop Biological and Chemical Weapons

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other words, Sinhalese Buddhist nationalists maintain that they are the Buddha's

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nationalist movements in the region, and have urged Myanmar Buddhists to boycott

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strongly supported Japan's militarization. These were heavily criticized by the

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and based in Buddhist ideals, who condemn the use of violence and the denial of

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just as their political identity is guaranteed by their espousal of Buddhism.

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Jewel Ornament of Liberation: The Wish-fulfilling Gem of the Noble Teachings

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Moral Theory in Santideva's Siksasamuccaya: Cultivating the Fruits of Virtue

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for Sri Lanka as a peaceful solution to the civil war but any form of Tamil

1911:' against Tamils". It has been argued that the absence of opportunities for 1907:

attempt to solve the ethnic problem by peaceful means; and they call for a '

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Satha-Awand, Suwanna (2013). Tichonov, Vladimir M.; Brekke, Torkel (eds.).

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The mytho-historical accounts in the Sinhalese Buddhist national chronicle

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by adding information on neglected viewpoints, or discuss the issue on the

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Probing The Depths Of Evil And Good: Multireligious Views and Case Studies

5621:, proclaiming, "Our President, Our Leader; He is Next to King Dutugemenu." 5378:

Fundamentalisms and the State: Remaking Polities, Economies, and Militance

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that killed thirteen people and injured more than a thousand, drew upon a

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Buddhism approves of only with the greatest of seriousness..." Almost all

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Destroying Mara Forever: Buddhist Ethics Essays in Honor of Damien Keown

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groundwork for subsequent Sinhalese Buddhists nationalists to create an

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has a unique history and has played an important role in the shaping of

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Nationalisms in Japan (Sheffield Centre for Japanese Studies/Routledge)

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O'Grady, John; May, John D'Arcy; Schüttke-Scherle, Peter (2007-01-01).

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challenge Sinhalese Buddhist culture. The BBS has been compared to the

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world, and explores recorded instances of Buddhist violence by region.

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Ives, Christopher (2009). Imperial-Way Zen, University of Hawaiì Press

3441:"Terrorist Organization Profile:Democratic Karen Buddhist Army (DKBA)" 2667:"Madhyama Agama, Taisho Tripitaka Vol. 1, No. 26, sutra 31 (分別聖諦經第十一)" 2038: 1176:

In the 1900s, the outbreak of World War 1 impacted then King of Siam,

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Strathern, Alan (2013), "Why are Buddhist monks attacking Muslims?",

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The International Federation of Library Associations and Institutions

3862: 3474: 2800: 2798: 1899: 1667: 1602: 1560:. After the war, three predominant groups remained in Sri Lanka: the 1548: 1168: 1024: 9831: 8667: 8521: 8287: 8069: 7938: 7930: 5327: