Religion and Capital Punishment - Buddhism

Buddhism

There is disagreement among Buddhists as to whether or not Buddhism forbids the death penalty. The first of the Five Precepts (Panca-sila) is to abstain from destruction of life. Chapter 10 of the Dhammapada states:

Everyone fears punishment; everyone fears death, just as you do. Therefore do not kill or cause to kill. Everyone fears punishment; everyone loves life, as you do. Therefore do not kill or cause to kill.

Chapter 26, the final chapter of the Dhammapada, states, "Him I call a brahmin who has put aside weapons and renounced violence toward all creatures. He neither kills nor helps others to kill." These sentences are interpreted by many Buddhists (especially in the modern humanistic West) as an injunction against supporting any legal measure which might lead to the death penalty. However, as is often the case with the interpretation of scripture, there is dispute on this matter. Historically, most states where the official religion is Buddhism have imposed capital punishment for some offenses. One notable exception is the abolition of the death penalty by the Emperor Saga of Japan in 818. This lasted until 1165, although in private manors executions continued to be conducted as a form of retaliation. Japan still imposes the death penalty, although some recent justice ministers have refused to sign death warrants, citing their Buddhist beliefs as their reason. Other Buddhist-majority states vary in their policy. For example, Bhutan has abolished the death penalty, but Thailand still retains it, although Buddhism is the official religion in both.

The Buddhist concept of lethal self-defense is subtly non-linear and based on the criterion of prevention of greater suffering. The Bodhicaryavatara of Shantideva (8th century AD), authorizes violence if it is necessary to prevent suffering: "One should always strive for the benefit of others. Even that which has been prohibited has been permitted for the compassionate one who foresees benefit"; "May I be a protector for those who do not have protectors"; and "If the suffering of many disappears because of the suffering of one, then a compassionate person should induce that suffering for the sake of others." Upaya-kaushalya sutra (Skillful Means) tells the story of a Bodhisattva who saved hundreds of people by killing a murderous thief. Other Mahayana scriptures explain that such a defensive killing prevents the murderer from bringing more bad karma on himself, and creates good karma for the defender, providing that the defender acts in the spirit of compassion. This is known in Japanese Buddhist tradition as issatsu tasho, "killing one (aggressor) in order that many (innocents) may live" and is a manifestation of "skillful means". Nor should it be forgotten that, in considering the non-linear attitude of Buddhism towards "chivalrous" violence, the blue-eyed great Buddha Bodhidharma, not only brought Zen Buddhism from India to China around 520 A.D., but was also, according to universal tradition, the founder of the martial arts and kung fu. In mystical Zen Buddhism (as reflected in Japanese Bushido), there is a traditional expression: "the sword that (justly) kills is the identical with the sword that gives life".

Therefore, few (if any) Buddhist groups issue blanket decrees against Buddhists being soldiers, police officers, or farmers (which in Buddhism is classified as a profession involved in destruction of life), and some argue that the death penalty is permissible if it is used for preventative purposes. In general, Buddhist groups in secular countries such as Japan, Korea, and Taiwan tend to take an anti-death penalty stance, while in Thailand, Sri Lanka, and Bhutan, where Buddhism has strong political influence, the opposite is true. Almost all Buddhist groups, however, oppose the use of the death penalty as a means of retribution.