This situation, like the active part of Tendai in creating the notion of "Japan as the Land of the Superior Family of Bodhisattvas"* and Zen in the pre-WW2 rationalization of Japanese Militarism responsible for Nanking and the Kamikaze, shows that Buddhism isn't immune to co-option to National Tribalism and the justification of group persecution and murder.TAUNGGYI, Myanmar — After a ritual prayer atoning for past sins, Ashin Wirathu, a Buddhist monk with a rock-star following in Myanmar, sat before an overflowing crowd of thousands of followers and launched into a rant against what he called “the enemy” — the country’s Muslim minority.
Unfortunately the Lotus Sutra and yogacara presupposition of the notion of gotra, or Bodhisattva karmic lineage makes a "join" for tribal elevation. It is bewildering to me that the Theravada sects can also join into this activity without that hook for the noose so to speak.
What "fracture points" are there in our Buddhism that lay like traps for mis-step?
* The same rational that segregated the Mahayanist from the Hinayana also, I believe, elevates the Japanese over all the other peoples of Earth, allowing a "Skillful means" killing of others to preemptively stop their earning Hell Karma. I quote: “Japan was a nation of people whose religious capabilities were perfectly matured, and so it was appropriate to dispense with taking the Hīnayāna monastic vows, taking the *Bodhisattva precepts in their stead as a more efficient path to liberation, or in Saichō’s terminology, the ‘direct path’.” Keown, Damien (2003-03-27). A Dictionary of Buddhism (p. 244). Oxford University Press. Kindle Edition.