On 13 July, the world witnessed a dramatic and unsettling event: an assassination attempt on former US president Donald Trump. This incident has prompted global discussions about violence and its repercussions. For some, Trump’s bombastic language and denigration of minority groups such as Muslims and Mexicans, his demeaning language about—and treatment of—women, and his former administration’s work to “[aggressively] turn back the clock on our nation’s civil and human rights progress” while in office, might have brought about the kind of karma that would legitimize such an attack. (The Leadership Conference on Civil and Human Rights)
But when we look to the Buddhist teachings, particularly on karma and the need to extend loving-kindness to all beings, we find a path toward compassion for both Trump and his enemies.
At the heart of Buddhist teaching lies the principle of non-violence, or ahimsa. Ahimsa is foundational to Buddhism and emphasizes the avoidance of harm toward any sentient being. The Buddha’s teachings consistently advocate for peace, compassion, and empathy. The Dhammapada, a Buddhist scripture revered across traditions, states: “One who, while himself seeking happiness, oppresses with violence other beings who also desire happiness, will not attain happiness hereafter.” (Buddhanet)
Depending on our political views, we might see Trump as one who oppresses others. But we also must understand the workings of karma as applying to him as well. Likewise for the young man who attempted to assassinate him. That action cannot but be one of ignorance about the path to happiness.
Buddhism teaches that all actions are interconnected and that the seeds of violence sown today inevitably lead to suffering tomorrow. The only way to end the cycle of suffering is through non-violence. Non-violence does not mean inaction, but it requires action to be rooted in and carried out in a spirit of love and generosity.
To understand the complexities of political violence within a Buddhist context, we might look to historical events such as the assassination of gLang Darma, a Tibetan king in the ninth century. gLang Darma is known for his persecution of Buddhism, which was a relatively new and ascending religion in Tibet at the time. gLang Darma’s persecution led to significant suffering in Tibet and his reign marked a period of harsh repression against Buddhist practitioners and their communities.
In response to what many perceived as tyranny, gLang Darma was assassinated by a Buddhist monk, which remains a controversial and debated event in Tibetan history. On one hand, the assassination can be viewed as a desperate act of resistance against oppression. On the other hand, it raises questions about whether such actions align with the Buddhist principles of non-violence and compassion.
The monk’s act of violence was arguably aimed at liberating the Buddhist community and others from oppression. However, historical records and Buddhist teachings both emphasize that acts of violence, regardless of their justification, create negative karma and perpetuate cycles of suffering. The Tibetan Book of the Dead illustrates this perspective, teaching that the mind that is bound by anger and hatred will only bring suffering to itself and to others. While the transitional phase after death is a key time to recognize this truth, it can also be practiced in day-to-day life. In every moment—including right now—we can look at our own anger and enmity and practice letting it go.
For those who harbor anger toward political leaders, what can be done to ease that emotion’s grip on their hearts and minds? For those who harbor similar anger toward the shooter, can there also be an opening toward compassion? This practice can be done for all perceived enemies.
The recent assassination attempt on former president Trump, although politically and socially charged, serves as a modern-day parallel to these historical events. It brings to light the Buddhist principle of empathy even in the face of extreme actions and encourages Buddhists to reflect on how to address such acts of violence through the lens of compassion rather than retaliation.
Buddhism teaches that every individual, even those who commit harmful acts, is driven by deep-seated suffering and ignorance. This understanding fosters an approach of empathy rather than outright condemnation. As Thich Nhat Hanh once said:
When you understand, you cannot help but love. You cannot get angry. To develop understanding, you have to practice looking at all loving beings with the eyes of compassion. When you understand, you cannot help but love. And when you love, you naturally act in a way that can relieve the suffering of people.
(Being Peace 16)
This urges us to look beyond the surface and recognize the inherent suffering that drives harmful behavior in every person.
In the case of the attempted assassination, Buddhism encourages us to see the humanity in all individuals, including those who resort to violence. The teachings of compassion extend to all beings, regardless of their actions. As stated in the Metta Sutta, “May all beings be happy; may all beings be free from suffering.”
Looking at the assassination of gLang Darma in light of modern acts of violence highlights both continuity and change in the Buddhist approach to such situations. Historically, the act of violence against gLang Darma was framed as a resistance against tyranny, yet it remains problematic from a Buddhist perspective due to its karmic consequences.
In contemporary contexts, the Buddhist approach to violence calls for non-violent responses, emphasizing dialogue, understanding, and compassion as alternatives to aggression. The recent events involving former President Trump remind us that while conflicts may arise, we must continue to work toward resolving them through peaceful means rather than resorting to violence.
The Buddhist principle of right action, part of the Noble Eightfold Path, underscores the importance of ethical conduct and the avoidance of harm. This principle can guide responses to modern conflicts, encouraging approaches that foster reconciliation and mutual understanding.
Buddhism teaches that violence, regardless of its context, generates negative karma and perpetuates suffering. Instead, the practice of compassion and empathy toward all beings, including those who commit harmful acts, aligns with Buddhist ideals and promotes a more peaceful and harmonious world.
As we navigate conflicts and challenges, the teachings of Buddhism encourage us to uphold principles of non-violence, understanding, and empathy. By doing so, we contribute to breaking the cycles of violence both within ourselves and the world around us, thus fostering a more compassionate society.
References
Nhat Hanh, Thich. 2005. Being Peace. Berkeley, CA: Parallax Press.
See more
Trump Administration Civil and Human Rights Rollbacks (The Leadership Conference on Civil and Human Rights)
The Dhammapada, Chapter 10, Violence (Buddhanet)
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