Does Buddhism endorse pacifism in times of injustice? How would a monk or a Buddhist answer look like in dealing with injustices  like murder, rape, torture?

If we refer to Dhammapada 3, the victims get instructions how to deal with those misfortunes, but what about the perpetrators?

Would a Buddha not support the actions of military forces -- who kill their opponents -- if their opponent's regime were involved in "wars of aggression" and mass murder of civilians, i.e. "crimes against humanity"?

How would a PRACTICAL Budddhist response look like?
How would a monk or a Buddhist answer look like in dealing with injustices like murder, rape, torture?


The Vinaya governs rules dealing with issues within the community of monks. The purpose of becoming a monk is to renounce worldly ties, hence it is not expected of a monk to be involved in serving justice.

A Buddhist layperson can get involved if is in a position serving justice. In such case one must do what is fair.


  If we refer to Dhammapada 3 the victims get instructions how to deal with those misfortunes, but what about the perpetrators?


This was addressed to Ven. Thulla Tissa. The fault or perpetrator was Ven. Thulla Tissa.


  Would a Buddha not support the actions of ally forces that killed the Nazis, who killed thousands upon thousands jews, gypsies, mentally handicapped, blacks etc.?


Endorsing anything will break the Sila is not fit for a Buddhist. So this will not be endorsed by the Buddha or Sangha.


  How would a PRACTICAL Budddhist response look like?


If one is in a position of the military, justice or politics one will inevitably have to take action which is decremental to oneself or which is unwholesome. What is unwholesome not endorsed but one has to do what is needed to be done for society to function. This involves:


dispensing justice
involvement in wars


Other religions may have a position about law, politics and wars, but Buddhism does not have such position as punitive action would have karmic consequences and these are conventions which change with time and society. Certain laws and politics which were considered just in medieval times are no longer considered just. The Dhamma Buddha perches transcend time and society so everyone can accept it at all times and societies.