Buddhism FAQ24 Violence

Buddhism FAQ0 >> On Violence in Buddhism?

Buddhism FAQ
(Frequently Asked Questions About Buddhism)

24. What is the Place of Violence in Buddhism?[]

You Are Already Immortal, Only Change the Body on Rebirth, So Why Violence, Do Good & Rise Higher

Ans :[]

No Violence by Body,Speech & nor in Mind/Thoughts[]

Buddha's path is entirely based on Non-Violence. It is one of the 5 Shila(moral) vows every Buddhist need to take every day i.e.
Pananipata veramani sikkhapadam samadiyami
I will not deprive(nor cause to be deprived) a living creature of its life.

Lord Buddha has further elaborated that
Violence is not to be practiced by:
1.Body : Bodily Actions nor by any weapon.

2.Speech : Abusive, derogatory or harsh words. All speech should be both truthful & pleasing.
Not allowed is Untruthful & pleasing;
Not allowed is truthful & unpleasent;
Not allowed is Untruthful & unpleasent.

3.Mind: Not to intend to hurt nor imagine to hurt in thoughts.

If anyone hurts a person (or intends) who follows morality(sheel) & meditation, it gets reflected back many times to the originator very fast.

Killer of Creatures Shall Remain Poor - AN 6.18 Fish Dealer (Macchabandha)[]

(Note : Those Who Hurt or Kill Any Creatures Will Remain Poor as Divine Punishment.)

On one occasion the Lord(Buddha) was wandering on tour among the Kosalans(state) together with a large Sangha(group) of bhikkhus(monks). Then, while traveling along the highway, in a certain spot. the Lord(Buddha) saw a fish dealer killing fish and selling them. He left the highway, sat down on a seat that was prepared for him at the foot of a tree, and addressed the bhikkhus: "Bhikkhus(Monks), do you see that fish dealer killing fish and selling them?"

"Yes, Bhante:"

(1) "What do you think, bhikkhus? Have you ever seen or heard that a fish dealer, killing fish [302] and selling them, might, by means of this work and livelihood, travel around by elephant or horse, by chariot or vehicle, or enjoy wealth or live off a large accumulation of wealth?"

"No, Bhante." ,

"Good, bhikkhus. I too have never seen or heard of such a thing. For what reason? Because he looks(acts) on cruelly at the captive fish as they are brought for slaughter. Therefore he does not travel around by elephant or horse, by chariot or vehicle, or enjoy wealth or live off a large accumulation of wealth.

(2) "What do you think, bhikkhus? Have you ever seen or heard that a cattle butcher, killing cows and selling them . . .
(3) ... a butcher of sheep . . .
(4) ... a butcher of pigs . . .
(5) ... a butcher of poultry. . .
(6).. . . a butcher of deer, killing deer and selling them, might, by means of that work and livelihood, travel around by elephant or horse, by chariot or vehicle, or enjoy wealth or live off a large accumulation of wealth?"

"No, Bhante."

"Good, bhikkhus(monks). I too have never seen or heard of such a thing. For what reason? Because he looks on cruelly at the captive deer as they are brought for slaughter, Therefore he does not travel around by elephant or horse, by chariot or vehicle, or enjoy wealth or live off a large accumulation of wealth.

"Bhikkhus(Monks), one who looks(acts) on cruelly at captive animals as they are brought for slaughter will not travel around by elephant or horse, by chariot or vehicle, or enjoy wealth or live off a large accumulation of wealth. What then can be said about one who looks on cruelly at a condemned human being brought up for slaughter? This will lead to his harm and suffering for a long time. With the breakup of the body after death, he will be reborn in the plane of misery, in a bad destination, in the lower world, in hell."

Verbal Violence - Insults to Monks1(AN 5.211) - 5 Punishments[]

(Note : Insults/Violence to Noble Monks Will Invite Divine Punishment, Even if Done by a Monk.)

(Lord Buddha Says)
"Bhikkhus(Monks), when a bhikkhu(monk) is one who insults and disparages his fellow monks, a reviler of the noble ones, five dangers can be expected for him. What five?
(1) He either commits a parajika and cuts off the outlet, 1219 or
(2) commits a certain defiled offense, 1220 or
(3) contracts a severe illness.
(4) He dies confused.
(5) With the breakup of the body, after death, he is reborn in the plane of misery, in a bad destination, in the lower world, in hell.

When a bhikkhu is one who insults and disparages his fellow monks, a reviler of the noble ones, these five dangers can be expected for him."

Verbal Violence - Insults to Monks2(SN 6.7)-Kokalika Goes to Hell For Insulting Monks[]

(Note : Insults/Violence to Noble Monks Will Invite Divine Punishment)

Kokaliko Sutta(See Takkāriya-Jātaka & Kokaliko Sutta)
Translation by Bhikkhuni Uppalavanna

In Sàvatthi.

Bhikkkhu Kokàlika approached the Blessed One(Lord Buddha), worshipped and sat on a side.

Seated, bhikkhu Kokàlika said to the Blessed One: "Venerable sir, Sàriputta and Moggallàna are overcome by evil intentions."

When this was said the Blessed One said: "Kokàlika do not say that. Gladden your mind thinking of Sàriputta and Moggallàna. They are well-behaved bhikkhus."

For the second time bhikkhu Kokàlika said to the Blessed One: "Venerable sir, however trustworthy they may be to me, Sàriputta and Moggallàna are with evil desires, are overcome by evil intentions."

For the second time the Blessed One said: "Kokàlika do not say that. Gladden your mind thinking of Sàriputta and Moggallàna. They are well-behaved bhikkhus."

For the third time bhikkhu Kokàlika said to the Blessed One: "Venerable sir, however trustworthy they may be, to me, Sàriputta and Moggallàna are with evil desires, are overcome by evil intentions."

For the third time the Blessed One said: "Kokàlika do not say that. Gladden your mind thinking of Sàriputta and Moggallàna. They are well-behaved bhikkhus."

Then the bhikkhu Kokàlika got up from his seat worshipped and circumambulated the Blessed One and went away.

Soon after the bhikkhu Kokàlika went away, small blisters the size of coming seeds appeared all over his body.

The blisters of the size of coming seeds grew to the size of green grams. From the size of green grams they grew to the size of chick peas. From chick peas they grew to the size of jujubes. From the size of jujubes they grew to the size of emblic myrobalans(about 4cm). From the size of emblic myrogalan, they became the size of unripe vilva fruits(about apple sized). Then they grew even larger and bursting pus and blood trickled from them.

Then bhikkhu Kokàlika died from that illness and was born in the Paduma Hell on account of anger in the mind for Sàriputta and Moggallàna.

When the night was waning, illuminating the whole of Jeta's grove Brahma Sahampathy(Archangel) approached the Blessed One, worshipped and stood on a side.

Then Brahma Sahampathy said to the Blessed One: "Venerable sir bhikkhu Kokàlika died, and is born in the Paduma Hell on account of anger in the mind for Sàriputta and Moggallàna."

Brahma Sahampathy saying this worshipped and circumambulated the Blessed One and disappeared from there.

The Blessed One at the end of that night addressed the bhikkhus: "Bhikkhus, when last night was waning Brahma Sahampathy illuminating the whole of Jeta's grove approached me, worshipped and stood on a side.

"Then Brahma Sahampathy said: `Venerable sir, bhikkhu Kokàlika died, and is born in the Paduma Hell on account of anger in the mind for Sàriputta and Moggallàna.' Saying this worshipped and circumambulated me and disappeared from there."

When this was said a certain bhikkhu asked the Blessed One: "Venerable sir, how long is the life span in the Paduma hell?"

"Bhikkhu, the life span in the Paduma hell is long and cannot be calculated as it's this much, hundred years, this much thousand years or this much hundred thousand years."

"Venerable sir, could a comparison be given?"

"Bhikkhu, a comparison could be given. `There is a caravan with a load of twenty, Kosala measures of sesame. From it a man releases one seed of sesame, at the end of a hundred thousand years. When released in this manner, the sesame seeds come to an end quickly but not the years in the life span of the Abuda hell. And bhikkhu, twenty life spans in the Abuda hell is equal to one Nirbuda hell life span. Twenty life spans in the Nirbuda hell is equal to, one Ababa hell life span. Twenty life spans in the Ababa hell is equal to one Añaña hell life span Twenty life spans in the Añaña hell is equal to one Ahaha hell life span. Twenty life spans in the Ahaha hell is equal to one Kumudu hell life span.Twenty life spans in the Kumudu hell is equal to one Sogandhika hell life span. Twenty life spans in the Sogandhika hell is equal to, one Uppala hell life span. Twenty life spans in the Uppala hell is equal to, one Pundarika hell life span. And twenty life spans in the Pundarika hell is equal to, one Paduma hell life span. It's in Paduma hell that bhikkhu Kokàlika is born for bearing an angry mind for Sàriputta and Moggallàna."

The Blessed One(Lord Buddha) the Teacher further said these stanzas:

"To man when born, a dagger is born in the mouth,

As though cutting himself the fool says hurtful words.

Praising the blameworthy or blaming the praiseworthy,

He accumulates evil with his mouth.

With that ill luck he does not feel pleasant.

By gambling if someone loses all his wealth together with himself

It's nothing much, when compared to this

That is making his mind hurtful towards the well gone ones.

With that evil intention and evil thoughts, blaming noble ones

He is born in hell for a long period

A hundred thousand Nirabuda hells,

And five times six thousand Abudani hell periods."

Ten Evil Consequences for Using Weapons Against Innocents; Maha-Mogallana Suffers[]

One of top-most disciples of Lord Buddha is beaten to near death(later dies) due to act of violence done to his parents by him in past life. Also Buddha lists ten evil consequences for using weapons of violence against the innocents i.e
(1) Suffering severe pain, or
(2) Impoverishment, or
(3) Injury to the body (i.e., loss of limbs), or
(4) Serious illness (e.g., leprosy), or lunacy, or
(5) Misfortunes following the wrath of the king, or
(6) Wrongful and serious accusations, or
(7) Loss of relatives, or
(8) Destruction of wealth, or
(9) The burning down of his houses by fire or by lightning.
(10) After the dissolution of his body, the unwise one will be reborn in the plane of continuous suffering (niraya i.e hell).
Dhammapada Verses 137, 138, 139 and 140 - Maha Moggallanatthera Vatthu

Probable Reason to Not Commit Violence[]

As in the article: Buddhism FAQZZ Meaning of Life
If the source of all life is single benevolent force (called Nirvanic State in Buddhism) that powers all living beings in the universe unseen, then it means that hurting any one creature, hurts the whole, the universal source & gets reflected back as result of kamma(sans. Karma i.e. action & reaction) in order to balance & to teach. Also those who follow goodwill, righteous life, morality & meditation (i.e. noble monks & all others who do) , if they are hurt then punishment is much more severe & quick because they are closer to the divine.

Violence To Animals is a Cause of Spread of Diseases[]

See: SUTTA-NIPATA 2.7 In verses 25-32 Lord Buddha has stated that:

28. There were formerly three diseases: desire, hunger, and decay, but from the slaying of cattle there came ninety-eight.

He knew that when animals are killed, many diseases are spilled out and they migrate to humans. Therefore Lord Buddha has asked people not to kill animals in order to protect themselves as well as for compassion to animals. (The animals are actually people in animal form suffering the sentence of doing some evil in past and all are related to each other as explained in next para.)

Everyone gets Rebirth and Everyone is Related to Another[]

In Samyutta Nikaya in Puggala Sutta Buddha confirms rebirth that during a single world cycle(kappa sans. kalpa) the time period between beginning to end of world cycle, every creature in various forms are getting rebirth after death and if bones of a single creature are collected for every rebirth then it would form a huge mountain.

Also as in 15.14-15.19 (Mata Sutta, Pita Sutta, Bhata Sutta, Bhagini Sutta, Putto Sutta, Dhita Sutta) Buddha says that every creature has been reborn so many times that all are related to each other, every creature was either mother, father, brother, sister , son or daughter in past to each other (hence it also implies that one must have compassion towards each other i.e. non-violence).

(note: The line of rebirths end only when a creature decides so by eliminating desire for existence using meditation & enlightenment leading to nibbana/nirvana/moksha)

How to Protect Oneself From Violence & Evil[]

1. Abide by the law of land.

2. Morality (Shila/Sheel) : If 5 precepts of morality are followed then evil forces do not attack & one gets favor from gods(angels). The 5 precepts are a. Not killing any creature b. Truthfulness c. Non-stealing(not taking which is not given) d. Non-intoxication e. Celibacy.

3. Reciting the recitation portion of Atanatiya Sutta (once a day or whenever possible) with proper names of kings of 4 directions. This keeps away the invisible demonic forces.

4. Compassion : It is to be practiced even for enemy with forgiveness.

5. Meditation : With meditation practiced regularly as per proper methods such as Vipassana & Samatha(equanimity) with Metta, following all above points, then one becomes entitled similar to monk, and those who harm or intend to harm one, will be automatically paid back many times in short time as per divine retribution. Meditation calms down the meditator with peace & joy, also reflects the incoming with multiplied effect(but one need not wish nor intend for it, one should always be in compassion).

How to Protect The Society & Nation if Non-Violence is Followed[]

Please see : Mahavogga 1.40 Here Magadha King Bimbisara asks Lord Buddha not to make monks from the warriors(soldiers) in service of nation. Lord Buddha consents and makes a rule that no ordination(pabajja sans. pravarjya) is to be given to serving soldiers in duty of the state. This is correct because the police & soldiers need to use force in order to maintain order, protect society and to fight the enemy. If ordained as monks they will not be able to do their duty, neither they will whole-heartedly follow Dhamma, therefore this division becomes natural.

It clearly means that in a state where Dhamma(Buddhism) is followed, the state can have soldiers & police which do their duties but they will not be ordained as monks. Rest of people can follow Dhamma as much as they desire.

Table :
A Buddhist Society

Persons type->	Saints(Monks/Nuns)	Ordinary People	Soldiers/Police
Monkhood(Ordination/Pabajja)	Yes	Yes after renunciation	No
Faith	Yes	Yes	Yes
Initiation(Diksha)	Yes	Yes	No
Meditation	Yes (regular)	Yes (as & when)	Yes
Rules	All	5 precepts(shila)	Duty bound
Violence	No	No	Duty Bound
Donation	Yes	Yes	Yes
Marriage	No	Yes	Yes
Robes of Monks	Yes	No	No
Dwelling	Monastery,Forest;away from common	City/village	Duty Bound
Entertainment (Dancing, Drinking, Music etc.)	No	Yes	Yes