Daniel Ratheiser is the International Committee of the Red Cross (ICRC) Regional Advisor for Humanitarian Affairs in Asia. He pursued international economics and religious sciences at the South Asia Institute, University of Heidelberg, George Washington University and University of Maastricht, where he graduated with an MA. He has held various consulting roles in India and China, and taught at the Max Mueller Bhawan. His research covers topics ranging from historical cultural exchange to contemporary interfaith relations, focusing on cultural relations between China and the Indian subcontinent. Sunil Kariyakarawana obtained his BA honours degree (first class) in linguistics, literature and philosophy from the University of Kelaniya in 1983. In 1985, he won the Commonwealth Postgraduate scholarship offered by the Commonwealth Association of Canada and completed his master's in theoretical linguistics at the University of Ottawa. He has been lecturing on Buddhism, philosophy, theoretical linguistics and cognitive science for over 20 years at several universities including University of Kelaniya Sri Lanka, City University of London, Cardiff University in Wales, University College London, Cornell University New York, and Rikkyo University Tokyo. He is also providing spiritual/pastoral advice and guidance to the Ministry of Defence as well as other government departments in the United Kingdom and was the first Buddhist Chaplain to His Majesty’s British Armed Forces.
At first glance, a military life and practising Buddhism may seem like two pursuits at odds. Buddhism sets the moral bar very high and nowhere in its teachings can one find any evidence in support of violence, whether in word, thought or deed. One could therefore argue that Buddhism and the military are two strange bedfellows, and some may find it difficult to conceive of serving in the military whilst adhering to the ethos, values and standards of Buddhism. This article challenges this popular myth and resolves this apparent paradox between Buddhism and the military. By drawing on canonical Buddhist teachings as well as voices from the Sangha and Buddhist military practitioners, we demystify the ‘Buddhist soldier’ and clear common misconceptions regarding: the fundamental teachings of ahiṃsā, karma and skilful (kusala) action; Buddhist teachings being equated to pacifism; the duty of soldiers and the State to protect; soldiering as a ‘right livelihood’; and the karmic implications of military professions. Using international humanitarian law, the body of law regulating the conduct of war, as a natural reference point, we explore what guidance Buddhist teachings provide to soldiers and how they potentially can contribute towards reducing suffering in war, including through application in military training. Buddhism endorses the concept of maintaining disciplined, virtuous and skilled military forces to protect what is good. At all times one needs to aim at not causing suffering to others, but never at the expense of preventing even worse suffering.
目次
Abstract 102 Introduction 102 Ahiṃsā 104 Buddhism, war and the State 106 IHL and Buddhist law 110 Means of protection 114 Soldiering and ‘right livelihood’ 116 Karmic implications of soldiering 120 Conduct in war 124 Buddhism and military training 129 Conclusion 133 Notes 135 Abbreviations 139 References 141
