On Wed, 13 Nov 2013 19:45:49 -0600, Richard <
cave...@earthlink.net>
wrote:
>Like I said, not likely.
>
>Why would I say that?
>
>
http://en.wikipedia.org/wiki/Buddhism
>
>Buddhist ethics:
>
>The five precepts are training rules in order to live a better life in
>which one is happy, without worries, and can meditate well:
>
>To refrain from taking life (non-violence towards sentient life forms),
>or ahims?;
>
>To refrain from taking that which is not given (not committing theft);
>
>To refrain from sensual (including sexual) misconduct;
>
>To refrain from lying (speaking truth always);
>
>To refrain from intoxicants which lead to loss of mindfulness
>(specifically, drugs and alcohol).
>
>
>
>Just doesn't sound much like our gunner asch...
Tsk tsk...not a very good post from you Richard. Its evident you know
nothing of the subject.
"The Many Different Schools of Buddhism
Sometimes the bewildering variety of Buddhist traditions can seem
incomprehensible and contradictory, especially if you're only just
beginning to find out about it. Buddhist thought and practice have
developed over its 2,500 year history, and they have also adapted to
the different cultures they have encountered. It is this combination
of history and geography that leads to the great diversity of
approaches in different Buddhist traditions.
Until about 100 years ago, Tibetan Buddhism was known in the west as
Lamaism, and thought of as entirely separate religion to the Buddhism
of south-east Asia. When Zen became well known in the 1960s and 1970s
many people did not realise it was a form of Buddhism. Even today,
many practitioners of Buddhism in the east know little or nothing
about other types of Buddhism.
4 main types of Buddhism:
Early Buddhism: The Buddha's original teachings and the oldest
surviving school.
The Mahayana: The Great Way, developments a few hundred years after
the Buddha's death.
The Vajrayana: The Diamond Way, magical perspectives of Tantric
Buddhism, the third phase of Buddhist development"
"Contemporary Buddhism: Buddhism in the modern world
The Four Kinds of Buddhism Today
In our world today, there are at least four different types of
Buddhism. The first type is the authentic Buddhism, the education of
understanding the true face of life and the universe originally
intended by Shakyamuni Buddha. Unfortunately, the authentic Buddha's
education is rare nowadays, and difficult to encounter. The remaining
types of Buddhism are more or less distortions of the original
teachings.
The second type of Buddhism is the religious Buddhism. Originally,
Buddhism was not a religion, but now it has become one. We can no
longer deny that there is a 'Buddhist religion' because everywhere we
look, Buddhism is displayed as a religion. Unlike the monasteries in
the past which held eight-hour classes per day and provided another
eight hours for self-cultivation, today's Buddhist 'temples' no longer
uphold such a perseverance of the Buddha's Teachings. Today we mainly
see people offering to the Buddha statues and praying for blessings
and fortune. In this way, Buddhism has been wrongly changed into a
religion.
The third type of Buddhism is the philosophical study of the
Buddha's teachings. Many universities today open courses on the study
of Buddhist Sutras, considering the teachings as a philosophy. The
content of the Buddha's education is actually a complete university of
knowledge and wisdom. Philosophy is only one of its courses. Just as
it is wrong to recognize an university as a single course, it is also
inappropriate to think of and limit the Buddha's education as only a
philosophy. The Buddha's education can help us resolve our problems -
from family difficulties to the great issue of life and death. The
Buddha's teachings are deep and vast, and teach us the truths of life
and the universe. It should not be mistaken as only a philosophy.
The fourth type of Buddhism we see in our world today is the deviant
and externalist Buddhism. This is an extremely unfortunate affair
which only came to be in the past 30-40 years. We must know that the
religious Buddhism persuades people to be decent, and the
philosophical Buddhism pursues truth, neither cause much harm to the
society. If Buddhism is changed into a deviant and externalist path,
using the weakness of the human nature to cheat and harm living
beings; disturbing the peace and safety of the society, then this
conversion of Buddhism has gone too far. The speech and actions of
these deviant and externalist paths can be very attractive and
enticing. One should be very careful as not to be mislead by these
deviant ways, or regretting it would be too late.
These four types of Buddhism exist in our society today, we should
recognize them as they are and think carefully as to which way is most
beneficial to us, and the one we will ultimately follow."
http://www.snopes.com/politics/guns/dalailama.asp
As reported by the Seattle Times, during that talk the Dalai Lama
responded to a question posed by a student about how to react to a
potential school shooter by stating that it would "be reasonable to
shoot back with your own gun," with the proviso that one should aim to
wound and not to kill:
His message resonates in an era when schools must be on guard against
violent acts by gun-toting students. Included in the audience were
some 35 students from Thurston High School in Springfield, Ore., where
Kip Kinkel went on a May 1998 rampage in which his parents and two
students were killed and 24 other students were wounded.
Students, in a question-and-answer period, asked some hard questions.
One girl wanted to know how to react to a shooter who takes aim at a
classmate.
The Dalai Lama said acts of violence should be remembered, and then
forgiveness should be extended to the perpetrators.
But if someone has a gun and is trying to kill you, he said, it would
be reasonable to shoot back with your own gun. Not at the head, where
a fatal wound might result. But at some other body part, such as a
leg.
Many Americans might find the Dalai Lama's response surprising, given
that he has expressed a dedication to nonviolence, and Buddhism is
widely viewed in western culture as a religion that embraces pacifism.
However, commentators have noted that the image of Buddhist pacifism
is an exaggerated one which has been projected onto Buddhism by
others:
Buddhist cultures, including Tibet, have not historically been
pacifist. The previous dalai lama strove to develop a modern military.
So the current one's dedication to nonviolence should not be taken as
a matter of course. He was influenced by Gandhi, a British-trained
lawyer whose pacifism was rooted in Thoreau's Civil Disobedience. His
nonviolent approach is exceptional for a Buddhist political leader and
integrates Indian and western concepts of nonviolent struggle.
The exaggerated image of pacifism projected on Buddhism (and Hinduism)
was embraced and promoted by natives, as it conveyed moral superiority
over colonialist oppressors and missionaries. Getting the message fed
back by natives reinforced the original misconceptions.
But the ultimate source is Euro-Americans themselves, weary of a
century of warfare and longing for a pacifist Shangri-La. Buddhist
cultural values were never so simplistic and practically served rajas,
khans, and daimyo for millennia. The main reason Buddhists' history
does not match our expectations, aside from them being as human as the
rest of us, is that our expectations have been mistaken. Some think
that fantasies of a pacifist utopia benefit the Tibetan cause. It can
also be argued that they encourage communists to contemptuously
dismiss western support for Tibet and obstruct Buddhists from engaging
their values.
The Buddhist world is racked with violence and it has never been more
important to understand Buddhist ethics. These include never acting in
anger; exhausting alternatives such as negotiation; striving to
capture the enemy alive; avoiding destruction of infrastructure and
the environment; and taking responsibility for how one's actions and
exploitation cause enemies to arise. They also emphasise the great
psychic danger to those who act violently, something we see in the
large number of suicides among youth sent to these wars. Above all,
rather than "national self-interest", the guiding motivation should be
compassion.
Read more at
http://www.snopes.com/politics/guns/dalailama.asp#XeHbfTFhDFkpHiYl.99
"Let a man never stir on his road a step
without his weapons of war;
for unsure is the knowing when need shall arise
of a spear on the way without."
The Havamal
Thats why Im Renzi (Rensi) Buddhist. We are allowed to kill if
necessary.
Similar to the Sohei monks..but less likely to require large groups of
fellow monks before drawing a weapon.