It may have been Buddha’s combat experiences that led him to renounce the warrior caste into which he had been born. The central ethical claim of the kshatriya was that he protected society at large, and his selfless service and glorious death in battle would ensure his entry into paradise. Buddha rejected this claim in the Samyutta when he admonished a soldier that death in battle did not bring the soldier salvation at all. Instead, Buddha asserted the soldier would be reborn as an animal or suffer the purgatory of yet another life, directly challenging the moral legitimacy of the warrior class. Along with his signature pacifism and rejection of war, Buddha discarded the very notion the warrior class possessed any moral legitimacy; just being a soldier violated many of the basic ethical principles of Buddhism.
Buddha’s public rejection of the moral legitimacy of the kshatriya in turn may have prompted the attempts on his life. The texts indicate that as Buddhism gained popularity, many soldiers joined the movement, posing a threat to both the fighting élan of the warrior class and the caste system itself, which Buddha also rejected. Sometime after 491 BC, assassins made several attempts to kill Buddha. The texts imply that Buddha’s cousin and second in command, Devadatta, conspired with King Ajatashatru of Magadha to carry out an assassination plot. If the popularity of Buddhism was indeed eroding the moral status and martial spirit of the warrior caste, then Ajatashatru, who came to the throne by murdering his father and was engaged in a protracted war at the time, may have had reason to neutralize Buddha.
As it was, Buddha died under circumstances that remain suspicious; indeed, murder cannot be ruled out. In 483 BC he visited the town of Kushingara and took to sleeping in a grove. A metalsmith named Chunda came to him and offered to feed him, which was not unusual, as monks routinely received food from people who offered it to gain merit. The texts tell us Buddha ate the meal at Chunda’s house, immediately fell violently ill and died. The suddenness with which he was stricken suggests the possibility of poisoning. It is interesting that the massacre of the Sakyas (circa 490 BC) seems to have occurred about the same time as the first failed attempts to assassinate the man we might rightly call Buddha, the warrior who transcended war.
It may have been Buddha’s combat experiences that led him to renounce the warrior caste into which he had been born. The central ethical claim of the kshatriya was that he protected society at large, and his selfless service and glorious death in battle would ensure his entry into paradise. Buddha rejected this claim in the Samyutta when he admonished a soldier that death in battle did not bring the soldier salvation at all.
Instead, Buddha asserted the soldier would be reborn as an animal or suffer the purgatory of yet another life, directly challenging the moral legitimacy of the warrior class.
Along with his signature pacifism and rejection of war, Buddha discarded the very notion the warrior class possessed any moral legitimacy; just being a soldier violated many of the basic ethical principles of Buddhism.
Buddha’s public rejection of the moral legitimacy of the kshatriya in turn may have prompted the attempts on his life. The texts indicate that as Buddhism gained popularity, many soldiers joined the movement, posing a threat to both the fighting élan of the warrior class and the caste system itself, which Buddha also rejected. Sometime after 491 BC, assassins made several attempts to kill Buddha. The texts imply that Buddha’s cousin and second in command, Devadatta, conspired with King Ajatashatru of Magadha to carry out an assassination plot. If the popularity of Buddhism was indeed eroding the moral status and martial spirit of the warrior caste, then Ajatashatru, who came to the throne by murdering his father and was engaged in a protracted war at the time, may have had reason to neutralize Buddha.
As it was, Buddha died under circumstances that remain suspicious; indeed, murder cannot be ruled out. In 483 BC he visited the town of Kushingara and took to sleeping in a grove. A metalsmith named Chunda came to him and offered to feed him, which was not unusual, as monks routinely received food from people who offered it to gain merit. The texts tell us Buddha ate the meal at Chunda’s house, immediately fell violently ill and died. The suddenness with which he was stricken suggests the possibility of poisoning. It is interesting that the massacre of the Sakyas (circa 490 BC) seems to have occurred about the same time as the first failed attempts to assassinate the man we might rightly call Buddha, the warrior who transcended war.
Your assertions that Buddah outgrew war when he was 29...
...then was reincarnated as the Dahli Lama... who led the Tibetan Army into a bunch of bad karma wars, which led to his exile for the last 100 years...
and is exempt from the law of Karma Buddah taught, that soldiers or people who cause soldiers to kill, are reincarnated as...
"Buddha rejected this claim in the Samyutta when he admonished a soldier that death in battle did not bring the soldier salvation at all.
Instead, Buddha asserted the soldier would be reborn as an animal..."
Which is why I logically and reasonably wrote in this thread, The Dahli Lama can't possibly be reincarnated as a man for his next life; and he couldn't have been reincarnated from the last Dahli Lama, who also came back as an animal.
Luke 3:4-6, 10-11 The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. Every valley shall be filled, and every mountain and hill shall be brought low; and the crooked shall be made straight, and the rough ways shall be made smooth; And all flesh shall see the salvation of God.
And the people asked him, saying, What shall we do then? He answereth and saith unto them, He that hath two coats, let him impart to him that hath none; and he that hath meat, let him do likewise.
And this is why I never declare my dogs as valuable property.
I breed and train dogs registered with the National Hybrid Registry, as American Bulladors to be service dogs.
To avoid the "dangerous dog" statutes, and keep anybody from trying to repo my dogs if I fall on hard times...
I license them as, Lab mixes; and I usually don't sell them with their registration papers.
I don't own anything as valuable as my dogs; so I'll never claim them as "assets," or involve them in anything that'd make a bank think of them as potential money.
In a few years, we should all start nameing our dogs Dolly and Lama, one of us are almost guaranteed to get a chance to help the Dahli Lama on his next step towards becoming a monkey.
Which is why the Dahli Lana is coming back as an ameboa in his next life, and starting the long spiraled staircase up to being reincarnated as a multi celled animal, up to a dog, and eventually he'll be working at Mac Donalds, Burger King for a few lifetimes, before he works his way up to a Starbucks barista and learns to meditate again...
I walked up to my friend's on the beach one morning. Just before I got to them, one said, " Hey, ya got a new dog?"
I was carrying it, and he could see her big brown eyes...
When I set her down, she attacked everyone right away!
Barking, and gnashing her large canine teeth, she was a baby sea lion.
Nothing like the ones you see in Disney movies!
When I first found her, I took het to visit my friends who lived in a building that had community bathrooms in the hall. I put her in the bathtub; and turned on the water, before I knocked on their door.
It was 5 am when I knocked; and someone told me to go away.
I said, "But, I have a seal in the bathtub!"
Someone else said, "Are you on acid again?"
I answered, "Yeah, but I really have a seal in the bathtub!"
Someone else said, "We told you not to come over before 6!"
While I was arguing with them (I was 16 at the time), the tub overflowed, but the seal was guarding the door; so I couldn't turn off the water...
That's when somebody opened the door, and their little dog attacked the seal...
Then the seal attacked their little dog...
When it chased the dog into the crash pad, there was naked hippies on the bed and chairs, who just woke up in sleeping bags on the floor, yelling, "Get that out of here!"
When I set her free, we all walked down to the water; and I set her down...
She barked and rushed us all one last time, and slipped into the waves.
I usually wear brown shoes, camouflage pants, and green or brown shirts or jackets. I often wear a light shirt in blue; something that fits under green.
When my friend's sister told me, "Blue and green don't match! You should never wear those clothes together!"
I walked her to the window... In Hawaii, our whole world is blue and green.
mykingdomforanam Forum Posts (3,244)
RE: Perhaps we need to keep an eye on India and Pakistan shooting down planes
It may have been Buddha’s combat experiences that led him to renounce the warrior caste into which he had been born. The central ethical claim of the kshatriya was that he protected society at large, and his selfless service and glorious death in battle would ensure his entry into paradise. Buddha rejected this claim in the Samyutta when he admonished a soldier that death in battle did not bring the soldier salvation at all. Instead, Buddha asserted the soldier would be reborn as an animal or suffer the purgatory of yet another life, directly challenging the moral legitimacy of the warrior class. Along with his signature pacifism and rejection of war, Buddha discarded the very notion the warrior class possessed any moral legitimacy; just being a soldier violated many of the basic ethical principles of Buddhism.Buddha’s public rejection of the moral legitimacy of the kshatriya in turn may have prompted the attempts on his life. The texts indicate that as Buddhism gained popularity, many soldiers joined the movement, posing a threat to both the fighting élan of the warrior class and the caste system itself, which Buddha also rejected. Sometime after 491 BC, assassins made several attempts to kill Buddha. The texts imply that Buddha’s cousin and second in command, Devadatta, conspired with King Ajatashatru of Magadha to carry out an assassination plot. If the popularity of Buddhism was indeed eroding the moral status and martial spirit of the warrior caste, then Ajatashatru, who came to the throne by murdering his father and was engaged in a protracted war at the time, may have had reason to neutralize Buddha.
As it was, Buddha died under circumstances that remain suspicious; indeed, murder cannot be ruled out. In 483 BC he visited the town of Kushingara and took to sleeping in a grove. A metalsmith named Chunda came to him and offered to feed him, which was not unusual, as monks routinely received food from people who offered it to gain merit. The texts tell us Buddha ate the meal at Chunda’s house, immediately fell violently ill and died. The suddenness with which he was stricken suggests the possibility of poisoning. It is interesting that the massacre of the Sakyas (circa 490 BC) seems to have occurred about the same time as the first failed attempts to assassinate the man we might rightly call Buddha, the warrior who transcended war.