Buddhist monks, Buddhist kings, Buddhist violence: On the early Buddhist attitudes to violence

In one early Buddhist text it is stated that it is impossible that the arahat or perfected Buddhist saint should knowingly deprive a living being of life.2 In another text we find it stated that ‘a man or woman who kills living beings, who is murderous, who has blood on his or her hands, who is given to blows and violence, who is without pity for living beings’ will as a result be reborn ‘in a state of misfortune, an unhappy place, a state of affliction, hell’ (M III 203). A group of three texts (S IV 308-11)3 relates how various professional soldiers approached the Buddha saying that they had heard it said that a soldier who is slain when striving in battle will be reborn among the gods. The Buddha counters that this is a mistaken belief in fact they will be reborn in hell. Other texts describe how the Buddha himself ‘refrains from killing living creatures, discards sticks and swords, and is considerate and full of concern, remaining sympathetic and well disposed towards all creatures and beings’ (D I 3-4). And one who would follow the Buddha’s teachings should turn away from violence towards all living beings in the world; he should not kill a living creature, not cause one to be killed, nor even allow others to kill one (Sn 394). To quote from the Metta Sutta or ‘Discourse on Friendliness’, a text which has been chanted in TheravƗda Buddhist ritual to bring protection and safety (paritta) for perhaps more than 2,000 years: One should not wish another pain out of anger or thoughts of enmity. Just as a mother would protect with her life her own son, her only son, so one should cultivate the immeasurable mind towards all living beings and friendliness towards the whole world.