Given other sentences in the Introduction -- including, "It is out of this respect for the worth of every single object, animate as well as inanimate, that comes the desire to see things used properly, and not to be heedless or wasteful or destructive", and another about pleading for dialog based on mutual respect -- it doesn't occur to me to read this as a call to violence.
I don't know if you know the traditional story of the Buddha's leaving his father's palace, perhaps that is an example of "revolt" -- that's non-violent.
Or even if you're thinking of geopolitics, there are many modern historical examples of non-violent revolt.
I don't think there's much in the Pali suttas that I'd interpret as a call to violence -- see also other topics on this site about violence.
Zen is perhaps a bit peculiar. I think it was:
- In Japan, geographically a long distance from other forms of Buddhism
- Strongly influenced by -- as well as being a power within -- the secular state and culture
So for example,
Various samurai clans struggled for power during the Kamakura and Ashikaga shogunates. Zen Buddhism spread among the samurai in the 13th century and helped to shape their standards of conduct, particularly overcoming the fear of death and killing, but among the general populace Pure Land Buddhism was favored.
"Pure Land" incidentally might mean something like (I oversimplify), "It's difficult to practice Buddhism in this world/life, let's hope the next will be better".
As for the samurai and their violence I get the impression, from Zen stories like the following, that non-violence and self-discipline and being unafraid was seen as better or more admirable than violence:
The Gates of Paradise
A soldier named Nobushige came to Hakuin, and asked: "Is there really a paradise and a hell?"
"Who are you?" inquired Hakuin.
"I am a samurai," the warrior replied.
"You, a soldier!" exclaimed Hakuin. "What kind of ruler would have you as his guard? Your face looks like that of a beggar."
Nobushige became so angry that he began to draw his sword, but Hakuin continued: "So you have a sword! Your weapon is probably much too dull to cut off my head."
As Nobushige drew his sword Hakuin remarked: "Here open the gates of hell!"
At these words the samurai, perceiving the master's discipline, sheathed his sword and bowed.
"Here open the gates of paradise," said Hakuin.
There are other stories, including at least two about a samurai being non-violently disarmed by masters of the tea ceremony.
In some schools of Buddhism, I'm not sure about Zen, there are ethical rules which are codified as the "precepts", e.g. "the five precepts" -- which include "no killing", "no lying", "no stealing", and so on.
I once read a suggestion -- I think from someone contemporary, possibly even Thich Nhat Hanh but I don't remember -- that if you can't keep all five precepts then it's better to keep four, and if you can't keep four then it's better to at least keep three, and so on.
I guess I imagine a samurai's attitude to violence as being like that -- they might feel that violence is sometimes forced upon them (e.g. by their social duty), even though non-violence is "better".
The Pali suttas analyze some of the mental states which lead to people arguing -- for example, "pride".