Violence and Nonviolence in Shinran
This article examines the Pure Land Buddhist thinker Shinran (1173-1263), from whose teachings the Shin Buddhist tradition emerged. Shinran's ideas provide an alternative model for considering moral judgments and issues related to violence. Since Shinran viewed violence as a mode of human actio...
Main Author: | |
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Format: | Electronic Article |
Language: | English |
Check availability: | HBZ Gateway |
Journals Online & Print: | |
Fernleihe: | Fernleihe für die Fachinformationsdienste |
Published: |
MDPI
[2018]
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In: |
Religions
Year: 2018, Volume: 9, Issue: 6, Pages: 1-13 |
Further subjects: | B
Ajātasatru
B A?gulimāla B Antinomianism B Violence B Pure Land Buddhism B five grave offenses B Nonviolence B Amida Buddha B Murder B Shinran B ethical awareness |
Online Access: |
Presumably Free Access Volltext (Verlag) Volltext (doi) |
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520 | |a This article examines the Pure Land Buddhist thinker Shinran (1173-1263), from whose teachings the Shin Buddhist tradition emerged. Shinran's ideas provide an alternative model for considering moral judgments and issues related to violence. Since Shinran viewed violence as a mode of human action, the author asks how violence, whether inflicted or suffered, is to be understood by Shin Buddhists. This article further discusses how practitioners engaging the Pure Land path might deal with it, and the relevance of Shinran's understanding here and now. This line of inquiry expands to consider how Shinran's approach relates to norms used in modern discussions of violence. It scrutinizes the double structure of ethical awareness, discussing in particular how usual judgments of good and evil action can be contextualized and relativized. In the section dedicated to defusing the violence of ignorance, the author introduces Shinran's nonviolent, nonconfrontational response, and analyzes how Shinran recasts the Buddhist stories of Ajātasatru and A?gulimāla in relation to his understanding of the five grave offensesspecifically murder and near matricideusually understood as excluding practitioners from the benefits of Amida Buddha's Vows. The author shows that Shinran focuses on saving even the evil, not solely the worthy, thus rejecting the exclusion provision of the Eighteenth Vow. | ||
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