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Of import figure in early Buddhism seen as an instance of the redemptive power of Buddhism

Aṅgulimāla
Angulimala chases Gautama Buddha
Personal
Born	Sāvatthī, Magadha or Aṅga
Religion	Buddhism
Nationality	Indian
Education	Taxila
Other names	Ahiṃsaka, Gagga Mantānīputta
Senior posting
Teacher	Buddha

Translations of Aṅgulimāla
English	lit. 'finger necklace' ('he who wears fingers as a necklace')
Sanskrit	Aṅgulimāliya, Aṅgulimālya[1]
Pali	Aṅgulimāla
Burmese	အင်္ဂုလိမာလ (MLCTS: ʔɪ̀ɰ̃ɡṵlḭmàla̰ )
Chinese	央掘魔羅 (Pinyin: Yāngjuémóluó )
Khmer	អង្គុលីមាល៍ (Ankulimea)
Sinhala	අංගුලිමාල
Thai	องคุลิมาล, องคุลีมาล (RTGS: Ongkhuliman )
Glossary of Buddhism

Aṅgulimāla (Pāli language; lit. 'finger necklace')^{[i] [2]} is an of import figure in Buddhism, particularly within the Theravāda tradition. Depicted as a ruthless brigand who completely transforms after a conversion to Buddhism, he is seen equally the instance par excellence of the redemptive power of the Buddha's teaching and the Buddha'southward skill as a teacher. Aṅgulimāla is seen by Buddhists as the "patron saint" of childbirth and is associated with fertility in S and Southeast Asia.

Aṅgulimāla's story tin can be found in numerous sources in Pāli, Sanskrit, Tibetan and Chinese. Aṅgulimāla is built-in Ahiṃsaka. He grows up as an intelligent young man in Sāvatthī, and during his studies becomes the favorite pupil of his instructor. However, out of jealousy, beau students set him upwardly against his teacher. In an attempt to get rid of Aṅgūlimāla, the teacher sends him on a deadly mission to find a thousand-human fingers to complete his studies. Trying to accomplish this mission, Aṅgulimāla becomes a cruel brigand, killing many and causing entire villages to emigrate. Eventually, this causes the king to send an army to grab the killer. Meanwhile, Aṅgulimāla's mother attempts to interfere, virtually causing her to be killed past her son too. The Buddha manages to foreclose this, nonetheless, and uses his power and teachings to bring Aṅgulimāla to the correct path. Aṅgulimāla becomes a follower of the Buddha, and to the surprise of the rex and others, becomes a monk nether his guidance. Villagers are still angry with Aṅgulimāla, but this is improved somewhat when Aṅgulimāla helps a mother with childbirth through an act of truth.

Scholars have theorized that Aṅgulimāla may have been office of a trigger-happy cult before his conversion. Indologist Richard Gombrich has suggested that he was a follower of an early form of Tantra, but this claim has been challenged.^{[three] [4]} Buddhists consider Aṅgulimāla a symbol of spiritual transformation, and his story a lesson that everyone can change their life for the better, even the least probable people. This inspired the official Buddhist prison chaplaincy in the UK to name their system after him. Moreover, Aṅgulimāla's story is referred to in scholarly discussions of justice and rehabilitation, and is seen by theologian John Thompson as a skillful example of coping with moral injury and an ethics of care. Aṅgulimāla has been the subject of movies and literature, with a Thai movie of the aforementioned proper noun choosing to describe him following the primeval sources, and the volume The Buddha and the Terrorist by Satish Kumar adapting the story as a non-vehement response to the Global State of war on Terror.

Textual sources and epigraphical findings [edit]

Buddhaghoṣa (commentator from 5th century CE; depicted at the right)

The story of Aṅgulimāla is nearly well known in the Theravāda tradition.^[v] Ii texts in the early discourses in the Pāli linguistic communication are concerned with Aṅgulimāla'south initial run into with the Buddha and his conversion, and are believed to nowadays the oldest version of the story.^{[6] [7] [note i]} The first is the Theragāthā, probably the oldest of the two,^[5] and the second is the Aṅgulimāla Sutta in the Majjhima Nikāya.^[9] Both offer a brusque clarification of Aṅgulimāla'south see with the Buddha, and do not mention much of the background information afterwards incorporated into the story (such every bit Aṅgulimāla being placed nether adjuration by a teacher).^{[10] [5]} Apart from the Pāli texts, the life of Aṅgulimāla is also described in Tibetan and Chinese texts which originate from Sanskrit.^{[10] [7]} The Sanskrit drove called Saṃyuktāgama from the early Mūlasārvastivāda schoolhouse, has been translated in 2 Chinese texts (in the 4th–5th century CE) by the early Sarvāstivāda and Kāśyapīya schools and besides contains versions of the story.^{[eleven] [7] [12]} A text translated in Chinese from the Sanskrit Ekottara Agāma by the Mahāsaṃghika school is also known. Furthermore, three other Chinese texts dealing with Aṅgulimāla accept also been found, of unknown origin but different from the first 3 Chinese texts.^[13]

Apart from these early texts, in that location are likewise after renderings, which appear in the commentary to the Majjhima Nikāya attributed to Buddhaghosa (5th century CE) and the Theragāthā commentary attributed to Dhammapāla (6th century CE).^[10] The two commentaries do not announced to be independent of one another: it appears that Dhammapāla has copied or closely paraphrased Buddhaghosa, although adding explanation of some inconsistencies.^{[half dozen] [7]} The earliest accounts of Aṅgulimāla's life emphasize the fearless violence of Aṅgulimāla and, by dissimilarity, the peacefulness of the Buddha. Later accounts effort to include more detail and clarify anything that might non conform with Buddhist doctrine.^[14] For case, i problem that is likely to take raised questions is the sudden transformation from a killer to an enlightened disciple—subsequently accounts endeavour to explicate this.^[15] Later accounts also include more than miracles, still, and together with the many narrative details this tends to overshadow the principal points of the story.^[xvi] The early Pāli discourses (Pali: sutta) do not provide for any motive for Aṅgulimāla's actions, other than sheer cruelty.^[17] Later on texts may correspond attempts by later commentators to "rehabilitate" the character of Aṅgulimāla, making him appear every bit a fundamentally good human existence entrapped by circumstance, rather than every bit a cruel killer.^{[xviii] [19]} In add-on to the discourses and verses, there are also Jātaka tales, the Milindapañhā, and parts of the monastic discipline that deal with Aṅgulimāla, too as the later Mahāvaṃsa chronicle.^[20]

Later texts from other languages that relate Aṅgulimāla's life include the Avadāna text called Sataka,^[21] as well as a later on collection of tales chosen Discourse on the Wise and the Fool, which exists in Tibetan and Chinese.^[22] In that location are also travel accounts of Chinese pilgrims that mention Aṅgulimāla briefly.^[23] In addition to descriptions of the life of Aṅgulimāla, in that location is a Mahāyāna soapbox called the Aṅgulimālīya Sūtra, which Gautama Buddha addresses to Aṅgulimāla. This is one of the Tathāgatagarbha Sūtras, a group of discourses that deal with the Buddha Nature.^{[i] [24]} At that place is another sūtra with the same name, referred to in Chinese texts, which was used to defend the Buddhist stance against alcoholic beverages. This text has not been found, however.^[25] Apart from textual evidence, early epigraphic evidence has also been found. One of the earliest reliefs that depicts Aṅgulimāla dates from approximately 3rd century BCE.^[26]

Story [edit]

Previous incarnations [edit]

The texts describe a previous incarnation before Aṅgulimāla met the Buddha Gautama. In this life, he was born every bit a human-eating rex turned yaksha (Pali: yakkha, a sort of demon; Sanskrit: yakṣa),^{[27] [28]} in some texts called Saudāsa.^[29] Saudāsa develops an interest in consuming human mankind when he is served the flesh of a dead baby. When he asks for more, his subjects beginning to fear for their children'southward condom and he is driven from his own kingdom.^{[30] [note 2]} Growing into a monster, Saudāsa meets a deity that promises Saudāsa can retrieve his condition as rex if he sacrifices one hundred other kings.^[28] Having killed 99 kings, a king called Sutasoma changes Saudāsa's mind and makes him a religious homo, and he gives upwardly all violence. The texts place Sutasoma with a previous incarnation of the Buddha,^{[28] [29]} and Saudāsa with a previous incarnation of Aṅgulimāla.^[31]

Co-ordinate to the Ekottara Agāma, still, in a previous incarnation Aṅgulimāla is a crown prince, whose goodness and virtue irritate his enemies. When his enemies impale him, he takes a vow just before his death that he may avenge his expiry, and reach Nirvana in a future life under the guidance of a chief. In this version, the killings past Aṅgulimāla'southward are therefore justified every bit a response to the evil done to him in a past life, and his victims receive the same treatment they once subjected Aṅgulimāla with.^[32]

Youth [edit]

Remains of Taxila, current-day Pakistan.

In most texts, Aṅgulimāla is built-in in Sāvatthī,^{[29] [note 3]} in the brahman (priest) degree of the Gagga clan, his father Bhaggava existence the chaplain of the king of Kosala, and his mother called Mantānī.^[21] According to commentarial texts, omens seen at the fourth dimension of the child'due south birth (the flashing of weapons and the appearance of the "constellation of thieves" in the sky)^[21] bespeak that the child is destined to become a brigand.^{[27] [33]} As the father is interpreting the omens for the king, the king asks whether the child will be a solitary brigand or a band leader. When Bhaggava replies that he will be a solitary brigand, the male monarch decides to let him live.^[33]

Buddhaghosa relates that the father names the child Ahiṃsaka, meaning 'the harmless one'.^[21] This is derived from the give-and-take ahiṃsa (non-violence), because no-one is hurt at his birth, despite the bad omens.^[1] The commentary by Dhammapāla states that he is initially named Hiṃsaka ('the harmful ane') by the worried male monarch, but that the name is afterwards changed.^[21]

Having grown upwards, Ahiṃsaka is handsome, intelligent and well-behaved.^{[27] [11]} His parents send him to Taxila to study under a well-known teacher. There he excels in his studies and becomes the instructor's favorite educatee, enjoying special privileges in his teacher's house. However, the other students abound jealous of Ahiṃsaka's speedy progress and seek to plough his master against him.^[21] To that end, they brand it seem as though Ahiṃsaka has seduced the master'due south wife.^[27] Unwilling or unable to attack Ahiṃsaka direct,^{[annotation 4]} the teacher says that Ahiṃsaka's training every bit a true brahman is almost consummate, but that he must provide the traditional final gift offered to a instructor and and then he will grant his approving. As his payment, the instructor demands a thou fingers, each taken from a different human being, thinking that Aṅgulimāla will be killed in the grade of seeking this grisly prize.^{[21] [11] [note 5]} According to Buddhaghosa, Ahiṃsaka objects to this, saying he comes from a peaceful family, but eventually the teacher persuades him.^[37] Only according to other versions, Ahiṃsaka does not protestation against the instructor's command.^[27]

In another version of the story, the teacher'due south married woman tries to seduce Ahiṃsaka. When the latter refuses her advances, she is spiteful and tells the teacher Ahiṃsaka has tried to seduce her. The story continues in the same fashion.^{[1] [11]}

Life as a bandit [edit]

Following his instructor's bidding, Aṅgulimāla becomes a highwayman, living on a cliff in a forest called Jālinī where he can see people passing through, and kills or hurts those travelers.^{[39] [21] [27]} He becomes infamous for his skill in seizing his victims.^[twoscore] When the people first to avoid roads, he enters villages and drags people from their homes to kill them. Entire villages become abandoned.^{[21] [37]} He never takes apparel or jewels from his victims, simply fingers.^[37] To keep count of the number of victims that he has taken, he strings them on a thread and hangs them on a tree. Withal, because birds begin to eat the flesh from the fingers, he starts to wear them as a sacrificial thread. Thus he comes to exist known as Aṅgulimāla, significant 'necklace of fingers'.^{[1] [37]} In some reliefs, he is depicted every bit wearing a headdress of fingers rather than a necklace.^[41]

Meeting the Buddha [edit]

Painting at Chedi Traiphop Traimongkhon Temple, Hatyai, Thailand

Surviving villagers drift from the area and complain to Pasenadi, the king of Kosala.^{[42] [43]} Pasenadi responds by sending an army of 500 soldiers to hunt downwardly Aṅgulimāla.^[44] Meanwhile, Aṅgulimāla's parents hear well-nigh the news that Pasenadi is hunting an outlaw. Since Aṅgulimāla was born with bad omens, they conclude it must be him. Although the begetter prefers not to interfere,^{[note 6]} the mother disagrees.^{[42] [43] [notation seven]} Fearing for her son'southward life, she sets out to find her son, warn him of the rex's intent and have care of him.^{[45] [27]} The Buddha perceives through meditative vision (Pali: abhiññā) that Aṅgulimāla has slain 999 victims, and is badly seeking a thousandth.^{[46] [notation 8]} If the Buddha is to encounter Aṅgulimāla that day, the latter volition get a monk and subsequently attain abhiññā.^[46] However, if Aṅgulimāla is to kill his mother instead, she will exist his thousandth victim and he volition exist unsavable,^{[1] [43]} since matricide in Buddhism is considered one of the v worst actions a person tin can commit.^{[48] [49]}

The Buddha sets off to intercept Aṅgulimāla,^[21] despite being warned by local villagers not to go.^{[17] [50]} On the road through the woods of Kosala, Aṅgulimāla commencement sees his female parent.^[one] Co-ordinate to some versions of the story, he and then has a moment of reconciliation with her, she providing food for him.^[51] After some deliberation, however, he decides to make her his thousandth victim. But then when the Buddha also arrives, he chooses to impale him instead. He draws his sword, and starts running towards the Buddha. But although Aṅgulimāla is running as fast as he can, he cannot catch upwardly with the Buddha who is walking calmly.^[1] The Buddha is using some supernatural accomplishment (Pali: iddhi; Sanskrit: ṛddhi) that affects Aṅgulimāla:^{[40] [seven]} one text states the Buddha through these powers contracts and expands the world on which they stand, thus keeping a distance of Aṅgulimāla.^[52] This bewilders Aṅgulimāla and then much that he calls to the Buddha to stop. The Buddha so says that he himself has already stopped, and that it is Aṅgulimāla who should stop:^{[1] [53]}

I, Angulimala, am standing all the same (Pali: ṭhita), having for all beings laid aside the rod (Pali: daṇḍa); but you lot are unrestrained (Pali: asaññato) regarding creatures; therefore, I am continuing all the same, you are not standing all the same.^[40]

Aṅgulimāla asks for further caption, subsequently which the Buddha says that a good monk should control his desires.^[54] Aṅgulimāla is impressed past the Buddha's courage,^[55] and struck with guilt nearly what he has washed.^[56] After listening to the Buddha, Aṅgulimāla reverently declares himself converted, vows to terminate his life every bit a brigand and joins the Buddhist monastic club.^{[57] [58] [59]} He is admitted in the Jetavana monastery.^[45]

Life as a monk and death [edit]

Aṅgulimāla sitting downwards respectfully in forepart of the Buddha. Painting in Wat Pangla in Songhkla, Southern Thailand

Meanwhile, King Pasenadi sets out to kill Aṅgulimāla. He stops beginning to pay a visit to the Buddha and his followers at the Jetavana monastery.^[13] He explains to the Buddha his purpose, and the Buddha asks how the king volition respond if he were to discover that Aṅgulimāla had given up the life of a highwayman and become a monk. The king says that he would salute him and offer to provide for him in his monastic vocation. The Buddha then reveals that Aṅgulimāla is sitting merely a few feet away, his hair and beard shaven off, a member of the Buddhist order. The king, astounded only also delighted, addresses Aṅgulimāla past his clan and mother'south name (Pali: Gagga Mantānīputta) and offers to donate robe materials to Aṅgulimāla. Aṅgulimāla, however, does not take the souvenir, because of an austere grooming he observes.^{[21] [11]}

In the end, the king chooses not to persecute Aṅgulimāla. This passage would agree with Buddhologist André Bareau'due south ascertainment that in that location was an unwritten agreement of mutual non-interference between the Buddha and kings and rulers of the time.^[60]

Afterward, Aṅgulimāla comes across a immature woman undergoing difficult labor during a childbirth.^{[note ix]} Aṇgulimāla is profoundly moved by this, and understands pain and feels compassion to an extent he did not know when he was still a brigand.^{[61] [59] [47]} He goes to the Buddha and asks him what he can do to ease her hurting. The Buddha tells Aṅgulimāla to go to the woman and say:

Sis, since I was born, I practise not recall that I have e'er intentionally deprived a living beingness of life. By this truth, may you be well and may your infant be well.

Aṅgulimāla points out that information technology would be untrue for him to say this, to which the Buddha responds with this revised stanza:

Sister, since I was built-in with noble birth, I exercise non recollect that I have e'er intentionally deprived a living being of life. By this truth, may you be well and may your baby exist well.^[1] [emphasis added]

The Buddha is hither drawing Angulimala's attention to his choice of having become a monk,^[1] describing this as a second nativity that contrasts with his previous life as a brigand.^{[62] [17]} Jāti means birth, merely the discussion is likewise glossed in the Pāli commentaries as association or lineage (Pali: gotta). Thus, the word jāti hither also refers to the lineage of the Buddhas, i.east. the monastic community.^[63]

After Aṅgulimāla makes this "act of truth", the adult female safely gives birth to her kid. This verse later on became one of the protective verses, commonly called the Aṅgulimāla paritta.^{[64] [65]} Monastics keep to recite the text during blessings for pregnant women in Theravāda countries,^{[66] [67]} and often memorize it every bit part of monastic training.^[51] Thus, Aṅgulimāla is widely seen by devotees equally the "patron saint" of childbirth. Changing from a murderer to a person seen to ensure prophylactic childbirth has been a huge transformation.^[9]

This event helps Aṅgulimāla to discover peace.^[61] After performing the act of truth, he is seen to "bring life rather than expiry to the townspeople"^[61] and people start to approach him and provide him with almsfood.^[68]

However, a resentful few cannot forget that he was responsible for the deaths of their loved ones. With sticks and stones they attack him as he walks for alms. With a bleeding head, torn outer robe and a broken alms bowl, Aṅgulimāla manages to return to the monastery. The Buddha encourages Aṅgulimāla to bear his torment with self-possession; he indicates that Aṅgulimāla is experiencing the fruits of the karma that would otherwise have condemned him to hell.^{[21] [i] [69]} Having get an enlightened disciple, Aṅgulimāla remains firm and invulnerable in heed.^[1] According to Buddhist teachings, enlightened disciples cannot create any new karma, merely they may still be subject to the effects of old karma that they once did.^{[seventy] [59]} The effects of his karma are inevitable, and even the Buddha cannot end them from occurring.^[71]

Later having admitted Aṅgulimāla in the monastic order, the Buddha issues a rule that from now on, no criminals should be accepted every bit monks in the order.^{[21] [72]} Buddhaghosa states that Aṅgulimāla dies presently after condign a monk.^{[21] [72]} Later his death, a discussion arises amongst the monks as to what Aṅgulimāla's afterlife destination is. When the Buddha states that Aṅgulimāla has attained Nirvana, this surprises some monks. They wonder how it is possible for someone who killed so many people to still reach enlightenment. The Buddha responds that fifty-fifty afterwards having done much evil, a person notwithstanding has a possibility to change for the meliorate and attain enlightenment.^[73]

Analysis [edit]

Historical [edit]

The giving of adieu gifts to one'due south instructor was customary in ancient India. There is an case in the "Book of Pauṣya"^{[annotation 10]} of the Vedic epic Mahābharatha. Here the teacher sends his disciple Uttanka abroad subsequently Uttanka has proven himself worthy of beingness trustworthy and in the possession of all the Vedic and Dharmashastric teachings. Uttanka says to his teacher:

"What can I practice for you that pleases you (Sanskrit: kiṃ te priyaṃ karavāni), because thus it is said: Whoever answers without [being in understanding with] the Dharma, and whoever asks without [being in agreement with] the Dharma, either occurs: ane dies or one attracts animosity."

Indologist Friedrich Wilhelm maintains that like phrases already occur in the Book of Manu (Ii,111) and in the Institutes of Vishnu. Past taking get out of their instructor and promising to do whatever their teacher asks of them, brings, according to the Vedic teachings, enlightenment or a similar attainment. Information technology is therefore not unusual that Aṅgulimāla is described to do his teacher's horrible behest—although beingness a skillful and kind person at heart—in the noesis that in the end he will reap the highest attainment.^[74]

The idea that Aṅgulimāla was part of a violent cult was already suggested by the Chinese pilgrim Xuan Zang (depicted here).

Indologist Richard Gombrich has postulated that the story of Aṅgulimāla may be a historical encounter between the Buddha and a follower of an early Saivite or Shakti form of tantra.^[75] Gombrich reaches this determination on the footing of a number of inconsistencies in the texts that point possible corruption,^[76] and the adequately weak explanations for Aṅgulimāla'due south behavior provided past the commentators.^{[77] [78]} He notes that there are several other references in the early Pāli canon that seem to betoken the presence of devotees of Śaiva, Kāli, and other divinities associated with sanguinary (violent) tantric practices.^[79] The textual inconsistencies discovered could be explained through this theory.^[80]

The idea that Aṅgulimāla was part of a trigger-happy cult was already suggested by the Chinese pilgrim Xuan Zang (602–64 CE). In his travel accounts, Xuan Zang states that Aṅgulimāla'southward was taught by his teacher that he would exist born in the Brahma heaven if he killed a Buddha. A Chinese early text gives a like description, stating that Aṅgulimāla's teacher followed the gruesome instructions of his guru, to accomplish immortality.^[81] Xuan Zang's suggestion was further adult by European translators of Xuan Zang's travel accounts in the early twentieth century, only partly based on translation errors.^{[82] [83]} Regardless, Gombrich is the starting time recent scholar to postulate this idea. Still, Gombrich's claim that tantric practices existed before the finalization of the catechism of Buddhist discourses (ii to three centuries BCE) goes confronting mainstream scholarship. Scholarly consensus places the arising of the commencement tantric cults about a 1000 years later on, and no corroborating evidence has been plant, whether textual or otherwise, of before sanguinary tantric practices.^{[78] [84]} Though Gombrich argues that in that location other, similar antinomian practices (going confronting moral norms) which are only mentioned once in Buddhist scriptures and for which no testify can be institute outside of the scriptures,^[85] Buddhist Studies scholars Mudagamuwa and Von Rospatt dismiss these equally incorrect examples. They also take issue with Gombrich's metrical arguments, thus disagreeing with Gombrich'southward hypotheses with regard to Aṅgulimāla. They practise consider it possible, nevertheless, that Angulimāla'southward violent practices were role of some kind of historical cult.^[86] Buddhist Studies scholar L. S. Cousins has also expressed doubts about Gombrich's theory.^[four]

In the Chinese translation of the Damamūkhāvadāna by Hui-chiao,^[87] as well as in archaeological findings,^[29] Aṅgulimāla is identified with the mythological Hindu male monarch Kalmashapada or Saudāsa, known since Vedic times. Ancient texts often describe Saudāsa's life as Aṅgulimāla's previous life, and both characters deal with the trouble of being a good brahman.^[29]

Studying fine art depictions in the Gandhāra region, Archaeologist Maurizio Taddei theorizes that the story of Aṅgulimāla may betoken at an Indian mythology with regard to a yakṣa living in the wild. In many depictions Aṅgulimāla is wearing a headdress, which Taddei describes every bit an instance of dionysian-like iconography. Art historian Pia Brancaccio argues, nevertheless, that the headdress is an Indian symbol used for figures associated with the wild or hunting.^[41] She concurs with Taddei that depictions of Aṅgulimāla, peculiarly in Gandhāra, are in many ways reminiscent of dionysian themes in Greek fine art and mythology, and influence is highly probable.^[88] However, Brancaccio argues that the headdress was essentially an Indian symbol, used by artists to indicate Aṅgulimāla belonged to a wood tribe, feared by the early on Buddhists who were mostly urban.^[89]

Doctrinal [edit]

Aṅgulimāla Sutta

A bandit I used to be,
renowned as Aṅgulimāla.
Swept along by a great flood,
I went to the Buddha as refuge...
This has come well & not gone away,
information technology was not badly idea through for me.
The 3 knowledges
take been attained;
the Buddha'south bidding,
done.

transl. Thanissaro Bhikkhu, quoted in Thompson^[45]

Amongst Buddhists, Aṅgulimāla is one of the most well-known stories.^[57] Non only in modern times: in ancient times, ii important Chinese pilgrims travelling to India reported virtually the story, and reported most the places they visited that were associated with Aṅgulimāla's life.^[45] From a Buddhist perspective, Aṅgulimāla'south story serves every bit an example that even the worst of people can overcome their faults and return to the correct path.^[xc] The commentaries uphold the story as an instance of good karma destroying evil karma.^[21] Buddhists widely regard Aṅgulimāla as a symbol of complete transformation^[27] and as a showcase that the Buddhist path can transform even the least likely initiates.^[91] Buddhists take raised Aṅgulimāla's story as an example of the compassion (Pali: karuṇa) and supernatural accomplishment (Pali: iddhi) of the Buddha.^[21] Aṅgulimāla's conversion is cited as a testimony to the Buddha's capabilities as a teacher,^[12] and as an example of the healing qualities of the education of the Buddha (Dharma).^[92]

Through his reply, the Buddha connects the notion of 'refraining from harming' (Pali: avihiṃsa) with stillness, which is the cause and effect of non harming. Furthermore, the story illustrates that there is spiritual power in such stillness, as the Buddha is depicted equally outrunning the vehement Aṅgulimāla. Though this is explained as beingness the result of the Buddha's supernatural accomplishment, the deeper meaning is that "... 'the spiritually still person' can movement faster than the 'conventionally agile' person". In other words, spiritual achievement is only possible through non-violence.^[forty] Furthermore, this stillness refers to the Buddhist notion of liberation from karma: as long as one cannot escape from the countless constabulary of karmic retribution, i can at least lessen one'due south karma past practicing non-violence. The texts depict this every bit form of stillness, equally opposed to the continuous move of karmic retribution.^[93]

Other [edit]

The story of Aṅgulimāla illustrates how criminals are afflicted by their psycho-social and physical environment.^{[ commendation needed ]} Jungian analyst Dale Mathers theorizes that Ahiṃsaka started to impale because his meaning organization had broken downwards. He was no longer appreciated as an academic talent. His attitude could be summarized as "I accept no value: therefore I can kill. If I kill, and then that proves I have no value".^[53] Summarizing the life of Aṅgulimāla, Mathers writes, "[h]e is ... a figure who bridges giving and taking life."^[94] Similarly, referring to the psychological concept of moral injury, theologian John Thompson describes Aṅgulimāla as someone who is betrayed by an dominance effigy only manages to recover his eroded moral lawmaking and repair the community he has affected.^[95] Survivors of moral injury need a clinician and a community of people that face struggles together but deal with those in a safe mode; similarly, Aṅgulimāla is able to recover from his moral injury due to the Buddha equally his spiritual guide, and a monastic community that leads a disciplined life, tolerating hardship.^[96] Thompson has further suggested Aṅgulimāla's story might be used equally a sort of narrative therapy^[95] and describes the ethics presented in the narrative as inspiring responsibility. The story is not about being saved, only rather saving oneself with help from others. ^[97]

Ethics scholar David Loy has written extensively about Aṅgulimāla's story and the implications it has for the justice system. He believes that in Buddhist ethics, the merely reason offenders should be punished is to reform their graphic symbol. If an offender, like Aṅgulimāla, has already reformed himself, there is no reason to punish him, even as a deterrent. Furthermore, Loy argues that the story of Aṅgulimāla does not include whatsoever form of restorative or transformative justice, and therefore considers the story "flawed" as an case of justice.^[98] Former pol and customs health scholar Mathura Shrestha, on the other hand, describes Aṅgulimāla's story as "[p]robably the first concept of transformative justice", citing Aṅgulimāla's repentance and renunciation of his former life as a brigand, and the pardon he eventually receives from relatives of victims.^[99] Writing virtually death sentence, scholar Damien Horigan notes that rehabilitation is the main theme of Aṅgulimāla's story, and that witnessing such rehabilitation is the reason why Rex Pasenadi does not persecute Aṅgulimāla.^[100]

In Sri Lankan pre-birth rituals, when the Aṅgulimāla Sutta is chanted for a pregnant woman, it is custom to surroundings her with objects symbolizing fertility and reproduction, such as parts of the coconut tree and earthen pots.^[101] Scholars have pointed out that in Southeast Asian mythology, at that place are links between bloodthirsty figures and fertility motifs.^{[61] [102]} The shedding of blood can be found in both violence and childbirth, which explains why Aṅgulimāla is both depicted every bit a killer and a healer with regard to childbirth.^[102]

With regard to the passage when the Buddha meets Aṅgulimāla, feminist scholar Liz Wilson concludes that the story is an case of cooperation and interdependence between the sexes: both the Buddha and Aṅgulimāla's mother help to terminate him.^[103] Similarly, Thompson argues that mothers play an important role in the story, likewise citing the passage of the female parent trying to end Aṅgulimāla, as well as Aṅgulimāla healing a mother giving childbirth. Furthermore, both the Buddha and Aṅgulimāla take on motherly roles in the story.^[104] Although many ancient Indian stories acquaintance women with qualities like foolishness and powerlessness, Aṅgulimāla'south story accepts feminine qualities, and the Buddha acts every bit a wise adviser to utilise those qualities in a constructive way.^[105] Nevertheless, Thompson does non consider the story feminist in any way, but does argue it contains a feminine kind of ethics of care, rooted in Buddhism.^[92]

In modern culture [edit]

Throughout Buddhist history, Aṅgulimāla'due south story has been depicted in many fine art forms,^[12] some of which can be found in museums and Buddhist heritage sites. In modern culture, Aṅgulimāla yet plays an important part.^[24] In 1985, the British-born Theravāda monk Ajahn Khemadhammo founded Angulimala, a Buddhist Prison Chaplaincy system in the Uk.^{[106] [107]} Information technology has been recognized by the British authorities every bit the official representative of the Buddhist faith in all matters apropos the British prison organization, and provides chaplains, counselling services, and educational activity in Buddhism and meditation to prisoners throughout England, Wales, and Scotland.^[106] The proper name of the organization refers to the ability of transformation illustrated by Aṅgulimāla's story.^{[27] [24]} According to the website of the organization, "The story of Angulimala teaches us that the possibility of Enlightenment may be awakened in the most extreme of circumstances, that people can and practice change and that people are best influenced by persuasion and higher up all, instance."^[108]

In popular civilization, Aṅgulimāla's legend has received considerable attending. The story has been the chief bailiwick of at least three movies.^[24] In 2003, Thai director Suthep Tannirat attempted to release a motion picture named Angulimala. Over 20 conservative Buddhist organizations in Thailand launched a protest, however, complaining that the movie distorted Buddhist teachings and history, and introduced Hindu and theistic influences not plant in the Buddhist scriptures.^{[109] [110] [111]} The Thai film censorship lath rejected appeals to ban the film, stating it did not distort Buddhist teachings. They did insist that the manager cut two scenes of violent textile.^{[112] [113]} The conservative groups were offended by the delineation of Aṅgulimāla as a brutal murderer, without including the history which led him to go such a violent brigand. Tannirat dedicated himself, notwithstanding, arguing that although he had omitted interpretations from the commentaries, he had followed the early Buddhist discourses precisely.^[111] Tannirat's choice to simply use the early accounts, rather than the pop tales from the commentaries, was precisely what led to the protests.^{[24] [114]}

Citizens, this is the first fourth dimension I have come beyond a terrorist who sees the error of his ways and really renounces crime ... As Angulimala changed from being a terrorist to a monk, I changed from existence a giver of harsh punishments to a empathetic King. Yep, my citizens, I have seen a new light. I accept inverse ... It would be easy to declare the Buddha an accomplice and non merely arrest Angulimala but also to arrest the Buddha himself—accusing him of beingness a protector of terrorists, of aiding and abetting terrorism. That would exist like shooting fish in a barrel. Neither the Buddha nor Angulimala have whatsoever defenses, whereas my ground forces is well equipped—the strongest and most powerful. Yet now I see the world differently. I see we demand more Buddhas and more monks rather than more soldiers, more than police force, more prisons.

Satish Kumar, The Buddha and the Terrorist, quoted in Thompson^[115]

Aṅgulimāla has likewise been the discipline of literary works.^[115] In 2006, peace activist Satish Kumar retold the story of Aṅgulimāla in his brusk book The Buddha and the Terrorist. The books deals with the Global War on Terror, reshaping and combining various accounts of Aṅgulimāla, who is described every bit a terrorist.^[115] The book emphasizes the passage when the Buddha accepts Aṅgulimāla in the monastic order, effectively preventing Rex Pasenadi from punishing him. In Kumar's volume, this activity leads to backlash from an enraged public, who demand to imprison both Aṅgulimāla and the Buddha. Pasenadi organizes a public trial in the presence of villagers and the royal court, in which the associates can determine what to exercise with the ii accused. In the end, all the same, the assembly decides to release the two, when Aṅgulimāla admits to his crimes and Pasenadi gives a oral communication emphasizing forgiveness rather than punishment.^[115] This twist in the story sheds a different light on Aṅgulimāla, whose violent deportment ultimately lead to the trial and a more than non-violent and just society.^[116] Writing most Buddhist texts and Kumar's book, Thompson reflects that ahiṃsa in Buddhism may have different shades of pregnant in different contexts, and often does non mean passively continuing past, or non-violence equally usually understood.^{[117] [92]}

Finally, Angulimala is one of the protagonists in Karl Gjellerup's novel Der Pilger Kamanita (The Pilgrim Kamanita, 1906) where he recounts the story of his conversion to Vasitthi who joins the Buddhist gild the following twenty-four hours after a profuse alms-giving and after attending the exposition of the Buddhist teaching in the Siṃsapa Grove in the city of Kosambī.^[118]

Run across also [edit]

• Conversion of Paul the Apostle - a similar story from the Christian Bible

Notes [edit]

1. ^ In comparison, in 1994 scholars dated the life of the Buddha between the 5th and 4th century BCE.^[eight]
2. ^ The passage on eating expressionless babies can simply be institute in i Chinese version of the story, and may accept been added in to criticize such practices in 5th-century China.^[thirty]
3. ^ In two of the early Chinese texts, Aṅgulimāla is born in Magadha or Aṅga, and Rex Pasenadi does not brand whatsoever advent.^{[xi] [thirteen]}
4. ^ Dhammapāla states that Ahiṃsaka is as "strong as seven elephants", while some other text states that the teacher worries his reputation will suffer if he is plant to have murdered a educatee.^{[34] [35]}
5. ^ Some versions of the story mention hundred fingers, while others mention thousand.^{[34] [36]} Dhammapāla states that Aṅgulimāla is required to fetch a thousand fingers from right hands,^[37] seemingly unaware that this could be achieved past killing 200 people,^[37] or by taking the fingers from people who were already dead.^[14] Buddhaghosa states, on the other hand, that Angulimāla is told to "kill a thousand legs", and gathers fingers but equally an aid to keep an accurate count.^[38]
6. ^ Buddhaghosa says he does not dare to, whereas Dhammapāla says he believes he has "no use for such a son".^[43]
7. ^ Buddhologist André Bareau and theologian John Thompson have argued that the passage of the mother trying to interfere has been added to the original story later on, but Asian Studies scholar Monika Zin notes that the female parent already appears in early Buddhist fine art.^{[34] [45]}
8. ^ According to some versions, notwithstanding, the Buddha hears about Aṅgulimāla from monks, who accept gone for alms round and take seen the complaining villagers at Pasenadi'southward palace.^[47]
9. ^ This passage does non appear in all versions of the Tripiṭaka.^[11]
10. ^ In Pausyaparvan, Mahābharatha 1,3.

References [edit]

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3. ^ Mudagamuwa & Von Rospatt 1998, pp. 170–three.
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Bibliography [edit]

• Analayo, Bhikkhu (2008), "The Conversion of Angulimāla in the Saṃyukta-āgama", Buddhist Studies Review, 25 (2): 135–48, doi:10.1558/bsrv.v25i2.135
• Bareau, André (1986), "Etude du bouddhisme: Aspects du bouddhisme indien décrits par les pèlerins chinois (suite) II. La legende d'Angulimala dans les ancients textes canoniques" [Study of Buddhism: Aspects of Indian Buddhism equally Described by the Chinese Pilgrims (continued), two. The Legend of Angulimala in the Ancient Canonical Texts], Annuaire du Collège de France 1985–86 (in French) (86): 647–58, ISSN 0069-5580
• Barrett, Timothy H. (2004), "The Madness of Emperor Wuzong", Cahiers d'Extrême-Asie, xiv (1): 173–86, doi:10.3406/asie.2004.1206
• Brancaccio, Pia (1999), "Aṅgulimāla or the Taming of the Forest", East and Westward, 49 (1/4): 105–eighteen, JSTOR 29757423
• Gombrich, Richard (2006) [1996], How Buddhism Began: The Conditioned Genesis of the Early Teachings (PDF) (2nd ed.), Routledge, ISBN0-415-37123-six, archived from the original (PDF) on 1 May 2018, retrieved 1 May 2018
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External links [edit]

• Theragāthā, approved Pāli verses nigh Aṅgulimāla, translated by Thanissaro Bhikkhu
• Aṅgulimāla Sutta: Virtually Aṅgulimāla, translated from the Pāli discourses by Thanissaro Bhikkhu
• 2003 picture show almost Aṅgulimāla
• Angulimala: A Murderer's Road to Sainthood, written by Hellmuth Hecker, based on Pāli sources
• Angulimala, written by G.K. Ananda Kumarasiri

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Source: https://en.wikipedia.org/wiki/A%E1%B9%85gulim%C4%81la

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