THE DEATH PENALTY DEBATE: 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.

Buddhism and capital punishment

Because Buddhism exists in many forms, under many organisations, there is no unified Buddhist policy on capital punishment. In terms of doctrine the death penalty is clearly inconsistent with Buddhist teaching. Buddhists place great emphasis on non-violence and compassion for all life. The First Precept requires individuals to abstain from injuring or killing any living creature.

The Buddha did not explicitly speak about capital punishment, but his teachings show no sympathy for physical punishment, no matter how bad the crime. An action, even if it brings benefit to oneself, cannot be considered a good action if it causes physical and mental pain to another being. If a person foolishly does me wrong, I will return to him the protection of my boundless love. The more evil that comes from him, the more good will go from me.

Anti-Death Penalty Quotes:

Within Buddhism, there are ten fundamental precepts, and the first precept is “I am reverential and mindful of all life. I am not violent. I do not kill.” And that pretty well sums it up.  - Kabutsu Shindo, Rinzai Zen Buddhist Priest

I believe that as long as one is alive there is the possibility to change and redress whatever wrong one has done. -- His Holiness Tenzin Gyatso, 14th Dalai Lama, Spiritual Leader of Tibet

My overriding belief is that it is always possible for criminals to improve and that by its very finality the death penalty contradicts this. Therefore, I support those organizations and individuals who are trying to bring an end to the use of the death penalty. -- His Holiness Tenzin Gyatso, 14th Dalai Lama, Spiritual Leader of Tibet

As a Buddhist monk I am completely against any form of violence, particularly the killing of the other sentient beings. And in the case of the death penalty we are actually faced with killing that is decided and carried out by a country's justice system. I think this quite immoral and wrong. -- His Holiness Tenzin Gyatso, 14th Dalai Lama, Spiritual Leader of Tibet

Criminals, people who commit crimes, usually society rejects these people. They are also part of society. Give them some form of punishment to say they were wrong, but show them they are part of society and can change. Show them compassion. -- His Holiness Tenzin Gyatso, 14th Dalai Lama, Spiritual Leader of Tibet

I oppose the death penalty as I oppose all murder, as I oppose the imposition of suffering on all beings through the action of the individual, group, or state. My opposition is based on simply my own choice. It does not rely on any scriptural command of my tradition, any dogma, any external coercion or any commandment from above. My opposition is my responsibility, it is my? ability-to-respond.? Who I am is who I choose to be, consciously and deliberately -- I am not who I am told to be. I choose for myself to adhere the First Precept of Buddhism that goes something like this:? I am reverential and mindful of all life, I am not violent and I do not kill? - Venerable Kobutsu Malone, zenji - American Rinzai Zen Buddhist priest, volunteer death row chaplain and social justice activist.

Pro Death Penalty Quotes:

Hsing Yun (Chinese: 星雲大師; pinyin: Xīngyún Dàshī; born August 30, 1927) is a Chinese Buddhist monk and the founder founder of the Fo Guang Shan Buddhist order and the affiliated Buddha's Light International Association, one of the largest international Buddhist organizations in Taiwan and in the Buddhist world.

A Buddhist monk, Hsing Yun claimed that the abolishment of capital punishment is not valid by the laws of karma and vipāka in Buddhism. He has written, "However, although "severe punishments in chaotic time (亂世用重典)" do not necessarily have effects in stopping crimes, abolishing capital punishment is not valid by the laws of karma and vipāka in Buddhism, because "a karma as such induces a vipāka as such (如是因，招感如是果)"; having committed a karma without experiencing the vipāka is not compatible with reason. Hence, we can wish to reduce the capital punishment, not to recur to the capital punishment, to substitute the capital punishment by other measures, but we do not claim for the abolishment of the capital punishment."

Phra Kru Non Thawat is the head monk of Lap Lae temple, which is just on the other side of the wall from the execution chamber of Bang Kwang Prison. He has given the last rites to every prisoner executed at Bang Kwan.

The prison’s resident Buddhist monk – like the majority of Thai people – has little sympathy for drug traffickers: “Drug dealing is a type of mass murder - it can destroy whole families. If a child becomes addicted to drugs, he drags down his whole family with him. The child starts to steal everything, which ruins the family’s reputation in society. A murderer typically kills only one person. Drug dealers don’t kill just one person - they ruin everyone’s lives.” [Quoted in THE REAL BANGKOK HILTON BBC Documentary 22 July 2004]

Thailand is a Buddhist country so people are always questioning why executions are allowed here. Yes, killing is sinful but Buddhism teaches us to look at the intention behind the act. The intention here is to protect the country, so it is permitted. Since the Sukhothai dynasty, the King has gone out to fight wars. He and his troops have had to kill enemies to protect the country - execution is the same. [Quoted in THE REAL BANGKOK HILTON BBC Documentary 22 July 2004]