Buddhist Motivation to Support Ihl, from Concern to Minimise Harms Inflicted by Military Action to Both Those Who Suffer Them and Those Who Inflict Them
This article focuses on how Buddhist ethics contains ideas and principles that would urge those in a combat situation to minimise the harm they do to others, within the requirements of their military goal. This international humanitarian law principle is in line with both compassion for others and a...
Main Author: | |
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Format: | Electronic Article |
Language: | English |
Check availability: | HBZ Gateway |
Journals Online & Print: | |
Fernleihe: | Fernleihe für die Fachinformationsdienste |
Published: |
Routledge
2021
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In: |
Contemporary buddhism
Year: 2021, Volume: 22, Issue: 1/2, Pages: 52-72 |
Further subjects: | B
Mahāvaṃsa
B Killing B Motive B animals and humans B Vinaya B Yodhājīva Sutta B Compassion B Intention B karmic results B international humanitarian law |
Online Access: |
Presumably Free Access Volltext (lizenzpflichtig) |
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520 | |a This article focuses on how Buddhist ethics contains ideas and principles that would urge those in a combat situation to minimise the harm they do to others, within the requirements of their military goal. This international humanitarian law principle is in line with both compassion for others and a concern to limit the bad karmic results to the combatant of their intentional killing and maiming. The motive for an act of killing can worsen or lessen its karmic results, and non-combat actions such as helping the wounded can generate good karmic results which can dilute, though not cancel, the bad karma of killing. Harm to both humans and non-humans is to be avoided wherever possible, but killing a human is worse than killing an animal. The Mahāvaṃsa passage on combatants killed by King Duṭṭhagāmaṇi’s army as mostly being less than human, such that killing them produced little or no bad karma, is a totally implausible statement to put in the mouths of monks whom the text says were Arahats, spiritually enlightened ones. | ||
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