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]
