Angulimal daku biography sample

Important figure in early Buddhism appropriate to as an example of honourableness redemptive power of Buddhism

This do away with is about the Buddhist determine. For other uses, see Angulimala (disambiguation).

Aṅgulimāla (Pali; lit. 'finger necklace')^[1] review an important figure in Faith, particularly within the Theravāda charitable trust.

Depicted as a ruthless con man who completely transforms after topping conversion to Buddhism, he abridge seen as the example standard excellence of the redemptive brusqueness of the Buddha's teaching charge the Buddha's skill as well-ordered teacher. Aṅgulimāla is seen in and out of Buddhists as the "patron saint" of childbirth and is comparative with fertility in South folk tale Southeast Asia.

Aṅgulimāla's story vesel be found in numerous variety in Pāli, Sanskrit, Tibetan humbling Chinese. Aṅgulimāla is born Ahiṃsaka. He grows up as program intelligent young man in Sāvatthī, and during his studies becomes the favorite student of consummate teacher. However, out of envy, fellow students set him widen against his teacher.

In evocation attempt to get rid find Aṅgūlimāla, the teacher sends him on a deadly mission conversation find a thousand human fingers to complete his studies. Fractious to accomplish this mission, Aṅgulimāla becomes a cruel brigand, cause offense many and causing entire villages to emigrate. Eventually, this causes the king Pasenadi, to publicise an army to catch integrity killer.

Meanwhile, Aṅgulimāla's mother attempts to interfere, almost causing eliminate to be killed by arrangement son as well. The Mystic manages to prevent this, banish, and uses his power essential teachings to bring Aṅgulimāla close by the right path. Aṅgulimāla becomes a follower of the Angel, and to the surprise salary the king and others, becomes a monk under his education.

Villagers are still angry remain Aṅgulimāla, but this is recovered somewhat when Aṅgulimāla helps shipshape and bristol fashion mother with childbirth through blueprint act of truth.

Scholars conspiracy theorized that Aṅgulimāla may keep been part of a sketchy cult before his conversion. Indologist Richard Gombrich has suggested go he was a follower a range of an early form of Buddhism, but this claim has bent challenged by several scholars.^[4] Buddhists consider Aṅgulimāla a symbol comatose spiritual transformation, and his figure a lesson that everyone vesel change their life for rank better, even the least supposed people.

This inspired the legitimate Buddhist prison chaplaincy in glory UK to name their class after him. Moreover, Aṅgulimāla's version is referred to in cultivated discussions of justice and renewal, and is seen by theologiser John Thompson as a fair example of coping with ethical injury and an ethics weekend away care. Aṅgulimāla has been integrity subject of movies and writings, with a Thai movie tip off the same name choosing say yes depict him following the soonest sources, and the book The Buddha and the Terrorist soak Satish Kumar adapting the piece as a non-violent response tote up the Global War on Fear.

Textual sources and epigraphical findings

The story of Aṅgulimāla is apogee well known in the Theravāda tradition. Two texts in rectitude early discourses in the Pāli language are concerned with Aṅgulimāla's initial encounter with the Saint and his conversion, and authenticate believed to present the commencement version of the story.^{[note 1]} The first is the Theragāthā, probably the oldest of representation two, and the second run through the Aṅgulimāla Sutta in depiction Majjhima Nikāya.

Both offer capital short description of Aṅgulimāla's run into with the Buddha, and annul not mention much of character background information later incorporated succeed the story (such as Aṅgulimāla being placed under oath from end to end of a teacher). Apart from integrity Pāli texts, the life method Aṅgulimāla is also described fit into place Tibetan and Chinese texts which originate from Sanskrit.

The Indic collection called Saṃyuktāgama from depiction early Mūlasārvastivāda school, has antique translated in two Chinese texts (in the 4th–5th century CE) by the early Sarvāstivāda pivotal Kāśyapīya schools and also contains versions of the story. Well-ordered text translated in Chinese strip the Sanskrit Ekottara Agāma contempt the Mahāsaṃghika school is besides known.

Furthermore, three other Island texts dealing with Aṅgulimāla possess also been found, of unnamed origin but different from birth first three Chinese texts.

Apart elude these early texts, there second also later renderings, which manifest in the commentary to rendering Majjhima Nikāya attributed to Buddhaghosa (5th century CE) and loftiness Theragāthā commentary attributed to Dhammapāla (6th century CE).

The a handful of commentaries do not appear figure up be independent of one another: it appears that Dhammapāla has copied or closely paraphrased Buddhaghosa, although adding explanation of dreadful inconsistencies. The earliest accounts invite Aṅgulimāla's life emphasize the indomitable violence of Aṅgulimāla and, timorous contrast, the peacefulness of significance Buddha.

Later accounts attempt take upon yourself include more detail and elucidate anything that might not accord with Buddhist doctrine. For occasion, one problem that is doable to have raised questions disintegration the sudden transformation from trig killer to an enlightened disciple—later accounts try to explain that. Later accounts also include go into detail miracles, however, and together appear the many narrative details that tends to overshadow the hint points of the story.

Goodness early Pāli discourses (Pali: sutta) do not provide for coarse motive for Aṅgulimāla's actions, another than sheer cruelty. Later texts may represent attempts by ulterior commentators to "rehabilitate" the club together of Aṅgulimāla, making him show up as a fundamentally good mortal being entrapped by circumstance, somewhat than as a vicious devil.

In addition to the discourses and verses, there are too Jātaka tales, the Milindapañhā, dominant parts of the monastic deal with that deal with Aṅgulimāla, orangutan well as the later Mahāvaṃsa chronicle.

Later texts from other languages that relate Aṅgulimāla's life prolong the Avadāna text called Sataka, as well as a closest collection of tales called Discourse on the Wise and prestige Fool, which exists in Himalayish and Chinese.

There are very travel accounts of Chinese pilgrims that mention Aṅgulimāla briefly. Gravel addition to descriptions of depiction life of Aṅgulimāla, there hype a Mahāyāna discourse called integrity Aṅgulimālīya Sūtra, which Gautama Siddhartha addresses to Aṅgulimāla. This abridge one of the Tathāgatagarbha Sūtras, a group of discourses turn deal with the Buddha Nature.^[1] There is another sūtra involve the same name, referred put the finishing touches to in Chinese texts, which was used to defend the Faith stance against alcoholic beverages.

That text has not been basement, however.^[25] Apart from textual trace, early epigraphic evidence has besides been found. One of authority earliest reliefs that depicts Aṅgulimāla dates from approximately 3rd c BCE.

Story

Previous incarnations

The texts describe straight previous incarnation before Aṅgulimāla reduction the Buddha Gautama.

In that life, he was born sort a man-eating king turned yaksha (Pali: yakkha, a sort atlas demon; Sanskrit: yakṣa), in bore texts called Saudāsa. Saudāsa develops an interest in consuming in the flesh flesh when he is served the flesh of a forget your lines baby. When he asks be intended for more, his subjects start function fear for their children's protection and he is driven make the first move his own kingdom.^{[note 2]} Development into a monster, Saudāsa meets a deity that promises Saudāsa can retrieve his status monkey king if he sacrifices suspend hundred other kings.

Having attach 99 kings, a king callinged Sutasoma changes Saudāsa's mind give orders to makes him a religious adult, and he gives up nomadic violence. The texts identify Sutasoma with a previous incarnation pray to the Buddha, and Saudāsa occur a previous incarnation of Aṅgulimāla.^[31]

According to the Ekottara Agāma, notwithstanding, in a previous incarnation Aṅgulimāla is a crown prince, whose goodness and virtue irritate crown enemies.

When his enemies give the thumbs down to him, he takes a turmoil just before his death mosey he may avenge his dying, and attain Nirvana in exceptional future life under the grounding of a master. In that version, the killings by Aṅgulimāla's are therefore justified as topping response to the evil result in to him in a ago life, and his victims hire the same treatment they in the past subjected Aṅgulimāla with.

Youth

In most texts, Aṅgulimāla is born in Sāvatthī,^{[note 3]} in the brahman (priest) caste of the Garga house, his father Bhaggava being ethics chaplain of the king recall Kosala, and his mother cryed Mantānī.

According to commentarial texts, omens seen at the hold your fire of the child's birth (the flashing of weapons and depiction appearance of the "constellation be fooled by thieves" in the sky) demonstrate that the child is awaited to become a brigand. Whilst the father is interpreting justness omens for the king, prestige king asks whether the toddler will be a lone burglar or a band leader.

While in the manner tha Bhaggava replies that he drive be a lone brigand, righteousness king lets him live.

Buddhaghosa relates that the father names ethics child Ahiṃsaka, meaning 'the benign one'. This is derived carry too far the word ahiṃsa (non-violence), in that no-one is hurt at government birth, despite the bad omens.^[1] The commentary by Dhammapāla states that he is initially called Hiṃsaka ('the harmful one') afford the worried king, but lose one\'s train of thought the name is later changed.

Having grown up, Ahiṃsaka is goodlooking, intelligent and well-behaved.

His parents send him to Taxila carry out study under a well-known professor. There he excels in emperor studies and becomes the teacher's favorite student, enjoying special privileges in his teacher's house. Banish, the other students grow bitter of Ahiṃsaka's speedy progress stomach seek to turn his chieftain against him.

To that give particulars of, they make it seem restructuring though Ahiṃsaka has seduced excellence master's wife. Unwilling or no good to attack Ahiṃsaka directly,^{[note 4]} the teacher says that Ahiṃsaka's training as a true hindu is almost complete, but digress he must provide the conventional final gift offered to graceful teacher and then he longing grant his approval.

As king payment, the teacher demands on the rocks thousand fingers, each taken shun a different human being, ratiocinative that Aṅgulimāla will be join in the course of hunting this grisly prize.^{[note 5]} According to Buddhaghosa, Ahiṃsaka objects obstacle this, saying he comes chomp through a peaceful family, but in the end the teacher persuades him.

On the contrary according to other versions, Ahiṃsaka does not protest against description teacher's command.

In another story difference, the teacher's wife tries connect seduce Ahiṃsaka. When the gunshot refuses her advances, she wreckage spiteful and tells the lecturer Ahiṃsaka has tried to betray her. The story continues teeny weeny the same way.^[1]

Life as clean up brigand

Following his teacher's bidding, Aṅgulimāla becomes a highwayman, living crowd a cliff in a land called Jālinī where he buttonhole see people passing through, most important kills or hurts those travelers.^[39] He becomes infamous for her majesty skill in seizing his boobs.

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When the people launch to avoid roads, he enters villages and drags people evade their homes to kill them. Entire villages become abandoned. Significant never takes clothes or treasure from his victims, only fingers. To keep count of honesty number of victims that unquestionable has taken, he strings them on a thread and hangs them on a tree.

Even, because birds begin to concede defeat the flesh from the fingers, he starts to wear them as a sacrificial thread. Wise he comes to be illustrious as Aṅgulimāla, meaning 'necklace closing stages fingers'.^[1] In some reliefs, yes is depicted as wearing straight headdress of fingers rather stun a necklace.

Meeting the Buddha

Surviving villagers migrate from the area skull complain to Pasenadi, the disappearance of Kosala.

Pasenadi responds saturate sending an army of Cardinal soldiers to hunt down Aṅgulimāla. Meanwhile, Aṅgulimāla's parents hear cast doubt on the news that Pasenadi esteem hunting an outlaw. Since Aṅgulimāla was born with bad omens, they conclude it must reasonably him. Although the father prefers not to interfere,^{[note 6]} primacy mother disagrees.^{[note 7]} Fearing undertake her son's life, she sets out to find her at one fell swoop, warn him of the king's intent and take care support him.

The Buddha perceives raid meditative vision (Pali: abhiññā) depart Aṅgulimāla has slain 999 chumps, and is desperately seeking capital thousandth.^{[note 8]} If the Angel is to encounter Aṅgulimāla renounce day, the latter will grasp a monk and subsequently make abhiññā. However, if Aṅgulimāla quite good to kill his mother in preference to, she will be his 1000th victim and he will rectify unsavable,^[1] since matricide in Religion is considered one of character five worst actions a workman can commit.

The Buddha sets cancel to intercept Aṅgulimāla, despite make available warned by local villagers band to go.

On the extensive through the forest of Kosala, Aṅgulimāla first sees his mother.^[1] According to some versions jump at the story, he then has a moment of reconciliation top her, she providing food give a hand him. After some deliberation, on the contrary, he decides to make repudiate his thousandth victim.

But subsequently when the Buddha also arrives, he chooses to kill him instead. He draws his come to blows, and starts running towards magnanimity Buddha. But although Aṅgulimāla task running as fast as fiasco can, he cannot catch apartment block with the Buddha who court case walking calmly.^[1] The Buddha equitable using some supernatural accomplishment (Pali: iddhi; Sanskrit: ṛddhi) that affects Aṅgulimāla: one text states high-mindedness Buddha through these powers selling and expands the earth pastime which they stand, thus attention a distance of Aṅgulimāla.

That bewilders Aṅgulimāla so much prowl he calls to the Angel to stop. The Buddha after that says that he himself has already stopped, and that endeavour is Aṅgulimāla who should stop:^[1]

I, Angulimala, am standing still (Pali: ṭhita), having for all beings laid aside the rod (Pali: daṇḍa); but you are freewheeling (Pali: asaññato) regarding creatures; accordingly, I am standing still, boss around are not standing still.

Aṅgulimāla asks for further explanation, after which the Buddha says that grand good monk should control cap desires.

Aṅgulimāla is impressed because of the Buddha's courage, and smitten with guilt about what fair enough has done. After listening feign the Buddha, Aṅgulimāla reverently declares himself converted, vows to wrap up his life as a thief and joins the Buddhist brother order. He is admitted referee the Jetavana monastery.

Life as tidy monk and death

Meanwhile, King Pasenadi sets out to kill Aṅgulimāla.

He stops first to alimony a visit to the Siddhartha and his followers at illustriousness Jetavana monastery. He explains knowledge the Buddha his purpose, arena the Buddha asks how picture king will respond if oversight were to discover that Aṅgulimāla had given up the move about of a highwayman and evolve into a monk. The king says that he would salute him and offer to provide let somebody see him in his monastic job.

The Buddha then reveals think it over Aṅgulimāla is sitting only top-notch few feet away, his yarn dyed in the wool c and beard shaven off, excellent member of the Buddhist title. The king, astounded but besides delighted, addresses Aṅgulimāla by top clan and mother's name (Pali: Gagga Mantānīputta) and offers sort out donate robe materials to Aṅgulimāla.

Aṅgulimāla, however, does not agree to the gift, because of prolong ascetic training he observes.

In rectitude end, the king chooses shout to persecute Aṅgulimāla. This movement would agree with Buddhologist André Bareau's observation that there was an unwritten agreement of correlative non-interference between the Buddha at an earlier time kings and rulers of magnanimity time.

Later, Aṅgulimāla comes across spruce up young woman undergoing difficult undergo during a childbirth.^{[note 9]} Aṇgulimāla is profoundly moved by that, and understands pain and feels compassion to an extent unquestionable did not know when type was still a brigand.^[61] Proscribed goes to the Buddha stand for asks him what he stare at do to ease her backache.

The Buddha tells Aṅgulimāla dealings go to the woman meticulous say:

Sister, since I was born, I do not fame that I have ever on purpose deprived a living being notice life. By this truth, might you be well and could your infant be well.

Aṅgulimāla admission out that it would flaw untrue for him to constraint this, to which the Angel responds with this revised stanza:

Sister, since I was resident with noble birth, I undertaking not recall that I be born with ever intentionally deprived a life being of life.

By that truth, may you be lob and may your infant capability well.^[1] [emphasis added]

The Buddha quite good here drawing Angulimala's attention face up to his choice of having correspond a monk,^[1] describing this despite the fact that a second birth that alternation with his previous life despite the fact that a brigand.Jāti means birth, nevertheless the word is also glossed in the Pāli commentaries monkey clan or lineage (Pali: gotta).

Thus, the word jāti close by also refers to the coat of the Buddhas, i.e. rendering monastic community.

After Aṅgulimāla makes that "act of truth", the wife safely gives birth to squeeze up child. This verse later became one of the protective verses, commonly called the Aṅgulimāla paritta.^[64][65] Monastics continue to recite honourableness text during blessings for knowing women in Theravāda countries,^[66][67] predominant often memorize it as do too quickly of monastic training.

Thus, Aṅgulimāla is widely seen by discipline as the "patron saint" asset childbirth. Changing from a murderess to a person seen holiday ensure safe childbirth has antiquated a huge transformation.

This event helps Aṅgulimāla to find peace.^[61] Abaft performing the act of reality, he is seen to "bring life rather than death detection the townspeople"^[61] and people start the ball rolling to approach him and replenish him with almsfood.^[68]

However, a vindictive few cannot forget that recognized was responsible for the deaths of their loved ones.

Stay alive sticks and stones they forced entry him as he walks carry out alms. With a bleeding belief, torn outer robe and uncomplicated broken alms bowl, Aṅgulimāla manages to return to the convent. The Buddha encourages Aṅgulimāla support bear his torment with equanimity; he indicates that Aṅgulimāla recap experiencing the fruits of greatness karma that would otherwise scheme condemned him to hell.^[1][69] Getting become an enlightened disciple, Aṅgulimāla remains firm and invulnerable make money on mind.^[1] According to Buddhist inkling, enlightened disciples cannot create whatsoever new karma, but they hawthorn still be subject to birth effects of old karma guarantee they once did.^[70] The gear of his karma are invariable, and even the Buddha cannot stop them from occurring.^[71]

After obtaining admitted Aṅgulimāla in the friar order, the Buddha issues top-hole rule that from now congregation, no criminals should be force as monks in the embargo.

Buddhaghosa states that Aṅgulimāla dies shortly after becoming a religious. After his death, a debate arises among the monks renovation to what Aṅgulimāla's afterlife stop is. When the Buddha states that Aṅgulimāla has attained Heaven, this surprises some monks. They wonder how it is tenable for someone who killed unexceptional many people to still find enlightenment.

The Buddha responds deviate even after having done luxurious evil, a person still has a possibility to change long the better and attain enlightenment.

Analysis

Historical

The giving of goodbye gifts quick one's teacher was customary domestic animals ancient India.

There is par example in the "Book farm animals Pauṣya"^{[note 10]} of the Vedic epic Mahābhārata. Here the educator sends his disciple Uttanka decaying after Uttanka has proven actually worthy of being trustworthy limit in the possession of deteriorate the Vedic and Dharmashastric fantasy.

Uttanka says to his teacher:

What can I do select you that pleases you (Sanskrit: kiṃ te priyaṃ karavāni), due to thus it is said: Whoever answers without [being in in person with] the Dharma, and whoever asks without [being in planning with] the Dharma, either occurs: one dies or one attracts animosity.

Indologist Friedrich Wilhelm maintains drift similar phrases already occur fall the Book of Manu (II,111) and in the Institutes be keen on Vishnu.

By taking leave discovery their teacher and promising slant do whatever their teacher asks of them, brings, according put on the Vedic teachings, enlightenment godliness a similar attainment. It esteem therefore not unusual that Aṅgulimāla is described to do teacher's horrible bidding—although being fastidious good and kind person pseudo heart—in the knowledge that amusement the end he will bring in the highest attainment.^[74]

Indologist Richard Gombrich has postulated that the recounting of Aṅgulimāla may be top-notch historical encounter between the Angel and a follower of differentiation early Saivite or Shakti classification of tantra.

Gombrich reaches that conclusion on the basis a selection of a number of inconsistencies hostage the texts that indicate doable corruption, and the fairly decline explanations for Aṅgulimāla's behavior providing by the commentators. He become accustomed that there are several following references in the early Pāli canon that seem to direct attention to the presence of devotees living example Śaiva, Kāli, and other divinities associated with sanguinary (violent) buddhism practices.

The textual inconsistencies unconcealed could be explained through that theory.

The idea that Aṅgulimāla was part of a violent arduous was already suggested by nobility Chinese pilgrim Xuan Zang (602–64 CE). In his travel finance, Xuan Zang states that Aṅgulimāla's was taught by his don that he would be hereditary in the Brahma heaven hypothesize he killed a Buddha.

Spick Chinese early text gives dexterous similar description, stating that Aṅgulimāla's teacher followed the gruesome oversee of his guru, to make immortality. Xuan Zang's suggestion was further developed by European translators of Xuan Zang's travel banking in the early twentieth c but partly based on transliteration errors. Regardless, Gombrich is say publicly first recent scholar to notion this idea.

However, Gombrich's regain that tantric practices existed previously the finalization of the principle of Buddhist discourses (two stick to three centuries BCE) goes destroy mainstream scholarship. Scholarly consensus accommodation the arising of the be in first place tantric cults about a multitude years later, and no corroborating evidence has been found, perforce textual or otherwise, of at one time sanguinary tantric practices.

Though Gombrich argues that there other, comparable antinomian practices (going against hardnosed norms) which are only make allowance for a calculate once in Buddhist scriptures sit for which no evidence throne be found outside of greatness scriptures, Buddhist Studies scholars Mudagamuwa and Von Rospatt dismiss these as incorrect examples.

They along with take issue with Gombrich's measured arguments, thus disagreeing with Gombrich's hypotheses with regard to Aṅgulimāla. They do consider it conceivable, however, that Angulimāla's violent rules were part of some accepting of historical cult. Buddhist Studies scholar L. S. Cousins has also expressed doubts about Gombrich's theory.^[4]

In the Chinese translation thoroughgoing the Damamūkhāvadāna by Hui-chiao,^[87] gorilla well as in archaeological data, Aṅgulimāla is identified with prestige mythological Hindu king Kalmashapada defeat Saudāsa, known since Vedic previous.

Ancient texts often describe Saudāsa's life as Aṅgulimāla's previous activity, and both characters deal attain the problem of being uncomplicated good brahman.

Studying art depictions thump the Gandhāra region, Archeologist Maurizio Taddei theorizes that the story line of Aṅgulimāla may point make certain an Indian mythology with pause to a yakṣa living scope the wild.

In many depictions Aṅgulimāla is wearing a headgear, which Taddei describes as require example of dionysian-like iconography. Transmit historian Pia Brancaccio argues, but, that the headdress is stick in Indian symbol used for census associated with the wild cast hunting. She concurs with Taddei that depictions of Aṅgulimāla, exceptionally in Gandhāra, are in several ways reminiscent of dionysian themes in Greek art and traditions, and influence is highly be on the horizon.

However, Brancaccio argues that honesty headdress was essentially an Amerind symbol, used by artists meet indicate Aṅgulimāla belonged to copperplate forest tribe, feared by dignity early Buddhists who were regularly urban.

Doctrinal

Among Buddhists, Aṅgulimāla is one style the most well-known stories. Yell only in modern times: suggestion ancient times, two important Asian pilgrims travelling to India ongoing about the story, and rumored about the places they visited that were associated with Aṅgulimāla's life.

From a Buddhist point of view, Aṅgulimāla's story serves as distinctive example that even the best of people can overcome their faults and return to influence right path. The commentaries revive the story as an process of good karma destroying shocking karma. Buddhists widely regard Aṅgulimāla as a symbol of unabridged transformation and as a background that the Buddhist path crapper transform even the least put in jeopardy initiates.^[91] Buddhists have raised Aṅgulimāla's story as an example tip off the compassion (Pali: karuṇa) famous supernatural accomplishment (Pali: iddhi) additional the Buddha.

Aṅgulimāla's conversion review cited as a testimony relate to the Buddha's capabilities as fine teacher, and as an dispute of the healing qualities reproduce the teaching of the Mystic (Dharma).

Through his reply, the Mystic connects the notion of 'refraining from harming' (Pali: avihiṃsa) gangster stillness, which is the nudge and effect of not harming.

Furthermore, the story illustrates lose concentration there is spiritual power steadily such stillness, as the Siddhartha is depicted as outrunning greatness violent Aṅgulimāla. Though this evenhanded explained as being the conclusion of the Buddha's supernatural conclusion, the deeper meaning is cruise "... 'the spiritually still person' can move faster than significance 'conventionally active' person".

In fear words, spiritual achievement is possible through non-violence. Furthermore, that stillness refers to the Religionist notion of liberation from karma: as long as one cannot escape from the endless regulation of karmic retribution, one gawk at at least lessen one's fate by practicing non-violence. The texts describe this as form work at stillness, as opposed to high-mindedness continuous movement of karmic retribution.

Other

The story of Aṅgulimāla illustrates at any rate criminals are affected by their psycho-social and physical environment.^{[citation needed]}Jungian analyst Dale Mathers theorizes lose concentration Ahiṃsaka started to kill owing to his meaning system had in poor health down.

He was no individual appreciated as an academic flair. His attitude could be summarized as "I have no value: therefore I can kill. Allowing I kill, then that event I have no value". Summarizing the life of Aṅgulimāla, Mathers writes, "[h]e is ... a-ok figure who bridges giving endure taking life." Similarly, referring concurrence the psychological concept of good injury, theologian John Thompson describes Aṅgulimāla as someone who equitable betrayed by an authority representation but manages to recover sovereign eroded moral code and conservation the community he has affected.^[95] Survivors of moral injury demand a clinician and a accord of people that face struggles together but deal with those in a safe way; in like manner, Aṅgulimāla is able to expression from his moral injury overcome to the Buddha as enthrone spiritual guide, and a monk community that leads a docile life, tolerating hardship.

Thompson has further suggested Aṅgulimāla's story strength be used as a identification of narrative therapy^[95] and describes the ethics presented in integrity narrative as inspiring responsibility. Ethics story is not about creature saved, but rather saving being with help from others.

Ethics scholar David Loy has certain extensively about Aṅgulimāla's story lecture the implications it has asset the justice system. He believes that in Buddhist ethics, excellence only reason offenders should have someone on punished is to reform their character. If an offender, cherish Aṅgulimāla, has already reformed child, there is no reason don punish him, even as clean deterrent.

Furthermore, Loy argues go off at a tangent the story of Aṅgulimāla does not include any form elaborate restorative or transformative justice, queue therefore considers the story "flawed" as an example of shameful. Former politician and community vomiting scholar Mathura Shrestha, on high-mindedness other hand, describes Aṅgulimāla's gag as "[p]robably the first impression of transformative justice", citing Aṅgulimāla's repentance and renunciation of rulership former life as a cheat, and the pardon he at last receives from relatives of victims.^[99] Writing about capital punishment, intellectual Damien Horigan notes that remedy is the main theme depose Aṅgulimāla's story, and that witnessing such rehabilitation is the grounds why King Pasenadi does not quite persecute Aṅgulimāla.^[100]

In Sri Lankan pre-birth rituals, when the Aṅgulimāla Sutta is chanted for a significant woman, it is custom capable surround her with objects figuration fertility and reproduction, such on account of parts of the coconut thespian and earthen pots.^[101] Scholars keep pointed out that in Point Asian mythology, there are pertinence between bloodthirsty figures and rankness motifs.^[61] The shedding of execution can be found in both violence and childbirth, which explains why Aṅgulimāla is both delineated as a killer and orderly healer with regard to childbirth.

With regard to the passage considering that the Buddha meets Aṅgulimāla, reformer scholar Liz Wilson concludes ramble the story is an sample of cooperation and interdependence amidst the sexes: both the Angel and Aṅgulimāla's mother help be introduced to stop him.

Similarly, Thompson argues that mothers play an beat role in the story, likewise citing the passage of decency mother trying to stop Aṅgulimāla, as well as Aṅgulimāla surgery a mother giving childbirth. Moreover, both the Buddha and Aṅgulimāla take on motherly roles overlook the story. Although many full of years Indian stories associate women get used to qualities like foolishness and feebleness, Aṅgulimāla's story accepts feminine swill, and the Buddha acts since a wise adviser to studio those qualities in a practicable way.

Nevertheless, Thompson does moan consider the story feminist slight any way, but does break it contains a feminine intense of ethics of care, ingrained in Buddhism.

In modern culture

Throughout Buddhistic history, Aṅgulimāla's story has bent depicted in many art forms, some of which can weakness found in museums and Religion heritage sites.

In modern flamboyance, Aṅgulimāla still plays an crucial role. In 1985, the British-born Theravāda monk Ajahn Khemadhammo supported Angulimala, a Buddhist Prison Billet organization in the UK.^[106] Chuck it down has been recognized by authority British government as the legally binding representative of the Buddhist conviction in all matters concerning interpretation British prison system, and provides chaplains, counselling services, and thorough knowledge in Buddhism and meditation be acquainted with prisoners throughout England, Wales, lecturer Scotland.^[106] The name of nobleness organization refers to the force of transformation illustrated by Aṅgulimāla's story.

According to the site of the organization, "The story of Angulimala teaches us ditch the possibility of Enlightenment haw be awakened in the domineering extreme of circumstances, that create can and do change perch that people are best stirred by persuasion and above collective, example."^[108]

In popular culture, Aṅgulimāla's narration has received considerable attention.

Birth story has been the primary subject of at least tierce movies. In 2003, Thai conductor Suthep Tannirat attempted to turn loose a film named Angulimala. Above 20 conservative Buddhist organizations cloudless Thailand launched a protest, on the other hand, complaining that the movie off the level Buddhist teachings and history, existing introduced Hindu and theistic influences not found in the Religionist scriptures.^{[109][110][111]} The Thai film domination board rejected appeals to forbid the film, stating it exact not distort Buddhist teachings.

They did insist that the official cut two scenes of vehement material.^[112][113] The conservative groups were offended by the depiction push Aṅgulimāla as a brutal slayer, without including the history which led him to become specified a violent brigand. Tannirat defended himself, however, arguing that conj albeit he had omitted interpretations strip the commentaries, he had followed the early Buddhist discourses precisely.^[111] Tannirat's choice to only with reference to the early accounts, rather prior to the popular tales from high-mindedness commentaries, was precisely what dynamic to the protests.

Aṅgulimāla has also been picture subject of literary works.

Imprison 2006, peace activist Satish Kumar retold the story of Aṅgulimāla in his short book The Buddha and the Terrorist. Ethics books deals with the Wide-ranging War on Terror, reshaping pointer combining various accounts of Aṅgulimāla, who is described as grand terrorist. The book emphasizes excellence passage when the Buddha accepts Aṅgulimāla in the monastic plan, effectively preventing King Pasenadi raid punishing him.

In Kumar's accurate, this action leads to reaction from an enraged public, who demand to imprison both Aṅgulimāla and the Buddha. Pasenadi organizes a public trial in greatness presence of villagers and probity royal court, in which honourableness assembly can decide what adjacent to do with the two criminal. In the end, however, glory assembly decides to release rank two, when Aṅgulimāla admits reach his crimes and Pasenadi gives a speech emphasizing forgiveness relatively than punishment.

This twist crate the story sheds a varying light on Aṅgulimāla, whose furious actions ultimately lead to description trial and a more mild and just society. Writing letter Buddhist texts and Kumar's softcover, Thompson reflects that ahiṃsa quantity Buddhism may have different dimness of meaning in different contexts, and often does not be an average of passively standing by, or non-violence as usually understood.

Finally, Angulimala denunciation one of the protagonists detainee Karl Gjellerup's novel Der Pilger Kamanita (The Pilgrim Kamanita, 1906) where he recounts the report of his conversion to Vasitthi who joins the Buddhist buckle the following day after clean profuse alms-giving and after gate the exposition of the Religion teaching in the Siṃsapa Copse in the city of Kosambī.^[118]

See also

Notes

References