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1398:. The book emphasizes the passage when the Buddha accepts Aṅgulimāla in the monastic order, effectively preventing King Pasenadi from punishing him. In Kumar's book, this action 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 assembly can decide what to do with the two accused. In the end, however, the assembly decides to release the two, when Aṅgulimāla admits to his crimes and Pasenadi gives a speech emphasizing forgiveness rather than punishment. This twist in the story sheds a different light on Aṅgulimāla, whose violent actions ultimately lead to the trial and a more non-violent and just society. Writing about Buddhist texts and Kumar's book, Thompson reflects that
1233:, which is the cause and effect of not harming. Furthermore, the story illustrates that there is spiritual power in such stillness, as the Buddha is depicted as outrunning the violent Aṅgulimāla. Though this is explained as being the result of the Buddha's supernatural accomplishment, the deeper meaning is that "... 'the spiritually still person' can move faster than the 'conventionally active' person". In other words, spiritual achievement is only possible through non-violence. Furthermore, this stillness refers to the Buddhist notion of liberation from karma: as long as one cannot escape from the endless law of karmic retribution, one can at least lessen one's karma by practicing non-violence. The texts describe this as form of stillness, as opposed to the continuous movement of karmic retribution.
488:(6th century CE). The two commentaries do not appear to be independent of one another: it appears that Dhammapāla has copied or closely paraphrased Buddhaghosa, although adding explanation of some inconsistencies. The earliest accounts of Aṅgulimāla's life emphasize the fearless violence of Aṅgulimāla and, by contrast, the peacefulness of the Buddha. Later accounts attempt to include more detail and clarify anything that might not conform with Buddhist doctrine. For example, one problem that is likely to have raised questions is the sudden transformation from a killer to an enlightened disciple—later accounts try to explain this. Later accounts also include more miracles, however, and together with the many narrative details this tends to overshadow the main points of the story. The early
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seem as though Ahiṃsaka has seduced the master's wife. Unwilling or unable to attack Ahiṃsaka directly, the teacher says that Ahiṃsaka's training as a true brahman is almost complete, but that he must provide the traditional final gift offered to a teacher and then he will grant his approval. As his payment, the teacher demands a thousand fingers, each taken from a different human being, thinking that Aṅgulimāla will be killed in the course of seeking this grisly prize. According to
Buddhaghosa, Ahiṃsaka objects to this, saying he comes from a peaceful family, but eventually the teacher persuades him. But according to other versions, Ahiṃsaka does not protest against the teacher's command.
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1103:, Xuan Zang states that Aṅgulimāla's was taught by his teacher that he would be born in the Brahma heaven if he killed a Buddha. A Chinese early text gives a similar description, stating that Aṅgulimāla's teacher followed the gruesome instructions of his guru, to attain immortality. Xuan Zang's suggestion was further developed by European translators of Xuan Zang's travel accounts in the early twentieth century, but partly based on translation errors. Regardless, Gombrich is the first recent scholar to postulate this idea. However, Gombrich's claim that tantric practices existed before the finalization of the
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1274:, theologian John Thompson describes Aṅgulimāla as someone who is betrayed by an authority figure but manages to recover his eroded moral code and repair the community he has affected. Survivors of moral injury need a clinician and a community of people that face struggles together but deal with those in a safe way; similarly, Aṅgulimāla is able to recover from his moral injury due to the Buddha as his spiritual guide, and a monastic community that leads a disciplined life, tolerating hardship. Thompson has further suggested Aṅgulimāla's story might be used as a sort of
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role in the story, also citing the passage of the mother trying to stop Aṅgulimāla, as well as Aṅgulimāla healing a mother giving childbirth. Furthermore, both the Buddha and Aṅgulimāla take on motherly roles in the story. Although many ancient Indian stories associate women with qualities like foolishness and powerlessness, Aṅgulimāla's story accepts feminine qualities, and the Buddha acts as a wise adviser to use those qualities in a constructive way. Nevertheless, Thompson does not consider the story feminist in any way, but does argue it contains a feminine kind of
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1150:-like iconography. Art historian Pia Brancaccio argues, however, that the headdress is an Indian symbol used for figures associated with the wild or hunting. She concurs with Taddei that depictions of Aṅgulimāla, especially in Gandhāra, are in many ways reminiscent of dionysian themes in Greek art and mythology, and influence is highly likely. However, Brancaccio argues that the headdress was essentially an Indian symbol, used by artists to indicate Aṅgulimāla belonged to a forest tribe, feared by the early Buddhists who were mostly urban.
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I have changed ... It would be easy to declare the Buddha an accomplice and not only arrest
Angulimala but also to arrest the Buddha himself—accusing him of being a protector of terrorists, of aiding and abetting terrorism. That would be easy. Neither the Buddha nor Angulimala have any defenses, whereas my army is well equipped—the strongest and most powerful. Yet now I see the world differently. I see we need more Buddhas and more monks rather than more soldiers, more police, more prisons.
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Buddhism and meditation to prisoners throughout
England, Wales, and Scotland. The name of the organization refers to the power of transformation illustrated by Aṅgulimāla's story. 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 do change and that people are best influenced by persuasion and above all, example."
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perspective, Aṅgulimāla's story serves as an example that even the worst of people can overcome their faults and return to the right path. The commentaries uphold the story as an example of good karma destroying evil karma. Buddhists widely regard Aṅgulimāla as a symbol of complete transformation and as a showcase that the
Buddhist path can transform even the least likely initiates. Buddhists have raised Aṅgulimāla's story as an example of the
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725:. Pasenadi responds by sending an army of 500 soldiers to hunt down Aṅgulimāla. Meanwhile, Aṅgulimāla's parents hear about the news that Pasenadi is hunting an outlaw. Since Aṅgulimāla was born with bad omens, they conclude it must be him. Although the father prefers not to interfere, the mother disagrees. Fearing for her son's life, she sets out to find her son, warn him of the king's intent and take care of him. The Buddha perceives through
350:, and during his studies becomes the favorite student of his teacher. However, out of jealousy, fellow students set him up 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
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374:, but this claim has been challenged by several scholars. 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 likely people. This inspired the official Buddhist prison chaplaincy in the UK to name their organization after him. Moreover, Aṅgulimāla's story is referred to in scholarly discussions of justice and
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649:, omens seen at the time of the child's birth (the flashing of weapons and the appearance of the "constellation of thieves" in the sky) indicate that the child is destined to become a brigand. As the father is interpreting the omens for the king, the king asks whether the child will be a lone brigand or a band leader. When Bhaggava replies that he will be a lone brigand, the king lets him live.
596:. Saudāsa develops an interest in consuming human flesh when he is served the flesh of a dead baby. When he asks for more, his subjects start to fear for their children's safety and he is driven from his own kingdom. Growing into a monster, Saudāsa meets a deity that promises Saudāsa can retrieve his status as king if he sacrifices one hundred other kings. Having killed 99 kings, a king called
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1049:. By taking leave of their teacher and promising to do whatever their teacher asks of them, brings, according to the Vedic teachings, enlightenment or a similar attainment. It is therefore not unusual that Aṅgulimāla is described to do his teacher's horrible bidding—although being a good and kind person at heart—in the knowledge that in the end he will reap the highest attainment.
445:. Both offer a short description of Aṅgulimāla's encounter with the Buddha, and do not mention much of the background information later incorporated into the story (such as Aṅgulimāla being placed under oath by a teacher). Apart from the Pāli texts, the life of Aṅgulimāla is also described in Tibetan and Chinese texts which originate from Sanskrit. The Sanskrit collection called
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500:) do not provide for any motive for Aṅgulimāla's actions, other than sheer cruelty. Later texts may represent attempts by later commentators to "rehabilitate" the character of Aṅgulimāla, making him appear as a fundamentally good human being entrapped by circumstance, rather than as a vicious killer. In addition to the discourses and verses, there are also
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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 only a few feet away, his hair and beard shaven off, a member of the
Buddhist order. The king, astounded but also delighted, addresses Aṅgulimāla by his clan and mother's name (
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and drags people from their homes to kill them. Entire villages become abandoned. He never takes clothes or jewels from his victims, only fingers. To keep count of the number of victims that he has taken, he strings them on a thread and hangs them on a tree. However, because birds begin to eat the flesh from the fingers, he starts to wear them as a
1080:. Gombrich reaches this conclusion on the basis of a number of inconsistencies in the texts that indicate possible corruption, and the fairly weak explanations for Aṅgulimāla's behavior provided by the commentators. He notes that there are several other references in the early Pāli canon that seem to indicate the presence of devotees of
769:) that affects Aṅgulimāla: one text states the Buddha through these powers contracts and expands the earth on which they stand, thus keeping a distance of Aṅgulimāla. This bewilders Aṅgulimāla so much that he calls to the Buddha to stop. The Buddha then says that he himself has already stopped, and that it is Aṅgulimāla who should stop:
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deliberation, however, he decides to make her his thousandth victim. But then when the Buddha also arrives, he chooses to kill 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 up with the Buddha who is walking calmly. The Buddha is using some
929:. Monastics continue to recite the text during blessings for pregnant women in Theravāda countries, and often memorize it as part of monastic training. Thus, Aṅgulimāla is widely seen by devotees as the "patron saint" of childbirth. Changing from a murderer to a person seen to ensure safe childbirth has been a huge transformation.
3930:(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 as Described by the Chinese Pilgrims (continued), 2. The Legend of Angulimala in the Ancient Canonical Texts],
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a violent brigand. Tannirat defended himself, however, arguing that although he had omitted interpretations from the commentaries, he had followed the early
Buddhist discourses precisely. Tannirat's choice to only use the early accounts, rather than the popular tales from the commentaries, was precisely what led to the protests.
1107:(two to three centuries BCE) goes against mainstream scholarship. Scholarly consensus places the arising of the first tantric cults about a thousand years later, and no corroborating evidence has been found, whether textual or otherwise, of earlier sanguinary tantric practices. Though Gombrich argues that there other, similar
1301:, on the other hand, describes Aṅgulimāla's story as "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. Writing about capital punishment, scholar Damien Horigan notes that
960:, Aṅgulimāla remains firm and invulnerable in mind. According to Buddhist teachings, enlightened disciples cannot create any new karma, but they may still be subject to the effects of old karma that they once did. The effects of his karma are inevitable, and even the Buddha cannot stop them from occurring.
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Citizens, this is the first time I have come across a terrorist who sees the error of his ways and actually renounces crime ... As
Angulimala changed from being a terrorist to a monk, I changed from being a giver of harsh punishments to a compassionate King. Yes, my citizens, I have seen a new light.
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After having admitted Aṅgulimāla in the monastic order, the Buddha issues a rule that from now on, no criminals should be accepted as monks in the order. Buddhaghosa states that Aṅgulimāla dies shortly after becoming a monk. After his death, a discussion arises among the monks as to what Aṅgulimāla's
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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
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Following his teacher'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. He becomes infamous for his skill in seizing his victims. When the people start to avoid roads, he enters villages
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to study under a well-known teacher. There he excels in his studies and becomes the teacher's favorite student, enjoying special privileges in his teacher's house. However, the other students grow jealous of Ahiṃsaka's speedy progress and seek to turn his master against him. To that end, they make it
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rejected appeals to ban the film, stating it did not distort
Buddhist teachings. They did insist that the director cut two scenes of violent material. The conservative groups were offended by the depiction of Aṅgulimāla as a brutal murderer, without including the history which led him to become such
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and for which no evidence can be found outside of the scriptures, Buddhist
Studies scholars Mudagamuwa and Von Rospatt dismiss these as incorrect examples. They also take issue with Gombrich's metrical arguments, thus disagreeing with Gombrich's hypotheses with regard to Aṅgulimāla. They do consider
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Later, Aṅgulimāla comes across a young woman undergoing difficult labor during a childbirth. 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. He goes to the Buddha and asks him what he can do to ease her pain.
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The Buddha sets off to intercept Aṅgulimāla, despite being warned by local villagers not to go. On the road through the forest of Kosala, Aṅgulimāla first sees his mother. According to some versions of the story, he then has a moment of reconciliation with her, she providing food for him. After some
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Some versions of the story mention hundred fingers, while others mention thousand. Dhammapāla states that Aṅgulimāla is required to fetch a thousand fingers from right hands, seemingly unaware that this could be achieved by killing 200 people, or by taking the fingers from people who were already
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With regard to the passage when the Buddha meets Aṅgulimāla, feminist scholar Liz Wilson concludes that the story is an example of cooperation and interdependence between the sexes: both the Buddha and Aṅgulimāla's mother help to stop him. Similarly, Thompson argues that mothers play an important
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Aṅgulimāla asks for further explanation, after which the Buddha says that a good monk should control his desires. Aṅgulimāla is impressed by the Buddha's courage, and struck with guilt about what he has done. After listening to the Buddha, Aṅgulimāla reverently declares himself converted, vows to
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In Sri Lankan pre-birth rituals, when the Aṅgulimāla Sutta is chanted for a pregnant woman, it is custom to surround her with objects symbolizing fertility and reproduction, such as parts of the coconut tree and earthen pots. Scholars have pointed out that in
Southeast Asian mythology, there are
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and teachings to bring Aṅgulimāla to the right path. Aṅgulimāla becomes a follower of the Buddha, and to the surprise of the king and others, becomes a monk under his guidance. Villagers are still angry with Aṅgulimāla, but this is improved somewhat when Aṅgulimāla helps a mother with childbirth
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founded Angulimala, a Buddhist Prison Chaplaincy organization in the UK. It has been recognized by the British government as the official representative of the Buddhist religion in all matters concerning the British prison system, and provides chaplains, counselling services, and instruction in
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Meanwhile, King Pasenadi sets out to kill Aṅgulimāla. He stops first to pay a visit to the Buddha and his followers at the Jetavana monastery. He explains to the Buddha his purpose, and the Buddha asks how the king will respond if he were to discover that Aṅgulimāla had given up the life of a
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Among Buddhists, Aṅgulimāla is one of the most well-known stories. Not only in modern times: in ancient times, two important Chinese pilgrims travelling to India reported about the story, and reported about the places they visited that were associated with Aṅgulimāla's life. From a Buddhist
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1289:, the only reason offenders should be punished is to reform their character. 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 any form of
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Throughout Buddhist history, Aṅgulimāla's story has been depicted in many art forms, some of which can be found in museums and Buddhist heritage sites. In modern culture, Aṅgulimāla still plays an important role. In 1985, the British-born Theravāda monk
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in a future life under the guidance of a master. In this version, the killings by Aṅgulimāla's are therefore justified as a response to the evil done to him in a past life, and his victims receive the same treatment they once subjected Aṅgulimāla with.
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According to the Ekottara Agāma, however, in a previous incarnation Aṅgulimāla is a crown prince, whose goodness and virtue irritate his enemies. When his enemies kill him, he takes a vow just before his death that he may avenge his death, and attain
1354:. 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 found in the Buddhist scriptures. The
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had broken down. He was no longer appreciated as an academic talent. His attitude could be summarized as "I have no value: therefore I can kill. If I kill, then that proves I have no value". Summarizing the life of Aṅgulimāla, Mathers writes,
4340:, Proceedings of the sixteenth international conference of the European Association of South Asian Archaeologists: held in the Collège de France, Paris, 2–6 July 2001, vol. 2, Éditions Recherche sur les Civilisations, pp. 705–13,
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Wilkens, Jens (2004). "Studien Zur Alttürkischen Daśakarmapathāvadānamālā (2): Die Legende Vom Menschenfresser Kalmāṣapāda" [Studies of the Old Turkish Daśakarmapathāvadānamālā (2): The Legend of the Man-eater Kalmāṣapāda].
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and theologian John Thompson have argued that the passage of the mother trying to interfere has been added to the original story later, but Asian Studies scholar Monika Zin notes that the mother already appears in early Buddhist
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links between bloodthirsty figures and fertility motifs. The shedding of blood can be found in both violence and childbirth, which explains why Aṅgulimāla is both depicted as a killer and a healer with regard to childbirth.
656:(non-violence), because no-one is hurt at his birth, despite the bad omens. The commentary by Dhammapāla states that he is initially named Hiṃsaka ('the harmful one') by the worried king, but that the name is later changed.
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In another story version, the teacher's wife 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 way.
1421:, 1906) where he recounts the story of his conversion to Vasitthi who joins the Buddhist order the following day after a profuse alms-giving and after attending the exposition of the Buddhist teaching in the
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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. Apart from textual evidence, early
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to send an army to catch the killer. Meanwhile, Aṅgulimāla's mother attempts to interfere, almost causing her to be killed by her son as well. The Buddha manages to prevent this, however, and uses
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This event helps Aṅgulimāla to find peace. After performing the act of truth, he is seen to "bring life rather than death to the townspeople" and people start to approach him and provide him with
527:, which exists in Tibetan and Chinese. There are also travel accounts of Chinese pilgrims that mention Aṅgulimāla briefly. In addition to descriptions of the life of Aṅgulimāla, there is a
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737:) that Aṅgulimāla has slain 999 victims, and is desperately seeking a thousandth. If the Buddha is to encounter Aṅgulimāla that day, the latter will become a monk and subsequently attain
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1214:) of the Buddha. Aṅgulimāla's conversion is cited as a testimony to the Buddha's capabilities as a teacher, and as an example of the healing qualities of the teaching of the Buddha (
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339:'s teaching and the Buddha's skill as a teacher. Aṅgulimāla is seen by Buddhists as the "patron saint" of childbirth and is associated with fertility in South and Southeast Asia.
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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 attain
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states that Ahiṃsaka is as "strong as seven elephants", while another text states that the teacher worries his reputation will suffer if he is found to have murdered a student.
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The Buddha is here drawing Angulimala's attention to his choice of having become a monk, describing this as a second birth that contrasts with his previous life as a brigand.
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school is also known. Furthermore, three other Chinese texts dealing with Aṅgulimāla have also been found, of unknown origin but different from the first three Chinese texts.
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or Saudāsa, known since Vedic times. Ancient texts often describe Saudāsa's life as Aṅgulimāla's previous life, and both characters deal with the problem of being a good
741:. However, if Aṅgulimāla is to kill his mother instead, she will be his thousandth victim and he will be unsavable, since matricide in Buddhism is considered one of the
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and describes the ethics presented in the narrative as inspiring responsibility. The story is not about being saved, but rather saving oneself with help from others.
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The passage on eating dead babies can only be found in one Chinese version of the story, and may have been added in to criticize such practices in 5th-century China.
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Sister, since I was born, I do not recall that I have ever intentionally deprived a living being of life. By this truth, may you be well and may your infant be well.
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are concerned with Aṅgulimāla's initial encounter with the Buddha and his conversion, and are believed to present the oldest version of the story. The first is the
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In popular culture, Aṅgulimāla's legend has received considerable attention. The story has been the main subject of at least three movies. In 2003, Thai director
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dead. Buddhaghosa states, on the other hand, that Angulimāla is told to "kill a thousand legs", and gathers fingers only as an aid to keep an accurate count.
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to bear his torment with equanimity; he indicates that Aṅgulimāla is experiencing the fruits of the karma that would otherwise have condemned him to
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1011:. Here the teacher sends his disciple Uttanka away after Uttanka has proven himself worthy of being trustworthy and in the possession of all the
972:. The Buddha responds that even after having done much evil, a person still has a possibility to change for the better and attain enlightenment.
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is the main theme of Aṅgulimāla's story, and that witnessing such rehabilitation is the reason why King Pasenadi does not persecute Aṅgulimāla.
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886:, I do not recall that I have ever intentionally deprived a living being of life. By this truth, may you be well and may your infant be well.
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The giving of goodbye gifts to one's teacher was customary in ancient India. There is an example in the "Book of Pauṣya" of the Vedic epic
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Mudagamuwa, Maithrimurthi; Von Rospatt, Alexander (1998), "Review of How Buddhism Began: The Conditioned Genesis of the Early Teachings",
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2094:[No alcoholic beverages, no meat: one particular characteristic of Chinese Buddhism, seen through the manuscripts of Dunhuang]
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854:'s observation that there was an unwritten agreement of mutual non-interference between the Buddha and kings and rulers of the time.
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who completely transforms after a conversion to Buddhism, he is seen as the example par excellence of the redemptive power of the
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1700:(24 December 2009). "Review of Richard F. Gombrich: How Buddhism began: the conditioned genesis of the early teachings, 1996".
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Jerryson, Michael (2013). "Buddhist Traditions and Violence". In Juergensmeyer, Mark; Kitts, Margo; Jerryson, Michael (eds.).
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region, Archeologist Maurizio Taddei theorizes that the story of Aṅgulimāla may point at an Indian mythology with regard to a
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it possible, however, that Angulimāla's violent practices were part of some kind of historical cult. Buddhist Studies scholar
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evidence has also been found. One of the earliest reliefs that depicts Aṅgulimāla dates from approximately 3rd century BCE.
3565:"Fusing Worlds of Coconuts: The Regenerative Practice in Precarious Life-Sustenance and Fragile Relationality in Sri Lanka"
697:, meaning 'necklace of fingers'. In some reliefs, he is depicted as wearing a headdress of fingers rather than a necklace.
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in Buddhism may have different shades of meaning in different contexts, and often does not mean passively standing by, or
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Aṅgulimāla return to the monastery Jetavana with a bleeding head, torn outer robe and a broken alms bowl, illustration by
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Aṅgulimāla points out that it would be untrue for him to say this, to which the Buddha responds with this revised stanza:
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has written extensively about Aṅgulimāla's story and the implications it has for the justice system. He believes that in
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has postulated that the story of Aṅgulimāla may be a historical encounter between the Buddha and a follower of an early
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Buddhaghosa relates that the father names the child Ahiṃsaka, meaning 'the harmless one'. This is derived from the word
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Horigan, D. P. (1 January 1996). "Of Compassion and Capital Punishment: A Buddhist Perspective on the Death Penalty".
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1297:, and therefore considers the story "flawed" as an example of justice. Former politician and community health scholar
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changes Saudāsa's mind and makes him a religious man, and he gives up all violence. The texts identify Sutasoma with
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living in the wild. In many depictions Aṅgulimāla is wearing a headdress, which Taddei describes as an example of
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The story of Aṅgulimāla illustrates how criminals are affected by their psycho-social and physical environment.
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Scholars have theorized that Aṅgulimāla may have been part of a violent cult before his conversion. Indologist
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Langenberg, Amy Paris (2013). "Pregnant Words: South Asian Buddhist Tales of Fertility and Child Protection".
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1092:(violent) tantric practices. The textual inconsistencies discovered could be explained through this theory.
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Thompson, John (3 January 2015), "Ahimsā and its Ambiguities: Reading the Story of Buddha and Aṅgulimāla",
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Buddhaghosa says he does not dare to, whereas Dhammapāla says he believes he has "no use for such a son".
346:, Sanskrit, Tibetan and Chinese. Aṅgulimāla is born Ahiṃsaka. He grows up as an intelligent young man in
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According to some versions, however, the Buddha hears about Aṅgulimāla from monks, who have gone for
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In the end, the king chooses not to persecute Aṅgulimāla. This passage would agree with Buddhologist
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Apart from these early texts, there are also later renderings, which appear in the commentary to the
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3507:"Human Rights including Economic, Social and Cultural Rights: Theoretical and Philosophical Basis"
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In comparison, in 1994 scholars dated the life of the Buddha between the 5th and 4th century BCE.
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The idea that Aṅgulimāla was part of a violent cult was already suggested by the Chinese pilgrim
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The idea that Aṅgulimāla was part of a violent cult was already suggested by the Chinese pilgrim
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schools and also contains versions of the story. A text translated in Chinese from the Sanskrit
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Having grown up, Ahiṃsaka is handsome, intelligent and well-behaved. His parents send him to
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who bridges giving and taking life." Similarly, referring to the psychological concept of
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van Oosten, Karel (1 June 2008), "Kamma and Forgiveness with some Thoughts on Cambodia",
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Important figure in early Buddhism seen as an example of the redemptive power of Buddhism
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Aṅgulimāla sitting down respectfully in front of the Buddha. Painting in Wat Pangla in
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797:) regarding creatures; therefore, I am standing still, you are not standing still.
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Indologist Friedrich Wilhelm maintains that similar phrases already occur in the
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3890:, chapters XXXIII. Angulimala, XXXV. Lautere Spende, XL. Im Krishnahain (German)
2251:
1788:
1576:
1394:, reshaping and combining various accounts of Aṅgulimāla, who is described as a
1382:
Aṅgulimāla has also been the subject of literary works. In 2006, peace activist
1221:
Through his reply, the Buddha connects the notion of 'refraining from harming' (
1139:
1104:
1007:
921:, the woman safely gives birth to her child. This verse later became one of the
601:
481:
441:, probably the oldest of the two, and the second is the Aṅgulimāla Sutta in the
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Self and No-Self Continuing the Dialogue Between Buddhism and Psychotherapy
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Later texts from other languages that relate Aṅgulimāla's life include the
501:
378:, and is seen by theologian John Thompson as a good example of coping with
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3020:
3007:(2008). "Awareness Bound and Unbound: Realizing the Nature of Attention".
2971:
Harvey, Peter (2010). "Buddhist Perspectives on Crime and Punishment". In
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Destroying Mara Forever: Buddhist Ethics Essays in Honor of Damien Keown
2259:
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Aṅgulimāla made his "act of truth" to a pregnant woman, illustration by
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3181:
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Prüfung und Initiation im Buche Pausya und in der Biographie des Nāropa
1483:
1426:
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practices (going against moral norms) which are only mentioned once in
1085:
1052:
957:
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726:
710:
634:
593:
489:
343:
332:
72:
3810:
Ngamkham, Wassayos (10 April 2003). "Censors allow film to be shown".
894:
means birth, but the word is also glossed in the Pāli commentaries as
604:
of the Buddha, and Saudāsa with a previous incarnation of Aṅgulimāla.
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4779:
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Parivudhiphongs, Alongkorn (9 April 2003). "Angulimala awaits fate".
3120:
Test and Initiation in the Book Pauṣya and in the Biography of Nāropa
1794:
A Philological Approach to Buddhism: The Bukkyō Dendō Kyōkai Lectures
1077:
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1032:
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722:
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572:
399:
371:
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128:
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The texts describe a previous incarnation before Aṅgulimāla met the
390:
choosing to depict him following the earliest sources, and the book
4335:
2870:
Jataka Stories in Theravada Buddhism: Narrating the Bodhisatta Path
2729:
535:, which Gautama Buddha addresses to Aṅgulimāla. This is one of the
386:. Aṅgulimāla has been the subject of movies and literature, with a
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5062:
4887:
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4844:
4390:
3994:
How Buddhism Began: The Conditioned Genesis of the Early Teachings
3968:
Brancaccio, Pia (1999), "Aṅgulimāla or the Taming of the Forest",
1445:
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1240:
1081:
1069:
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text called Sataka, as well as a later collection of tales called
413:
280:
4334:
Zin, Monika (2005), Jarrige, Catherine; Levèfre, Vincent (eds.),
1261:
Dale Mathers theorizes that Ahiṃsaka started to kill because his
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5701:
5367:
4864:
1545:
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1012:
933:
680:
Ahiṃsaka becomes a highwayman named Aṅgulimāla, illustration by
302:
168:
76:
7093:
4420:
3708:. Angulimala, the Buddhist Prison Chaplaincy. 5 February 2010.
2425:
2423:
30:
This article is about the Buddhist figure. For other uses, see
6566:
5102:
3907:(2008), "The Conversion of Angulimāla in the Saṃyukta-āgama",
4036:
An introduction to Buddhism: teachings, history and practices
3946:
Barrett, Timothy H. (2004), "The Madness of Emperor Wuzong",
2507:
2505:
484:(5th century CE) and the Theragāthā commentary attributed to
149:
lit. 'finger necklace' ('he who wears fingers as a necklace')
2911:
Religious Truth: A Volume in the Comparative Religious Ideas
2680:
2678:
2676:
2381:
History of Indian Buddhism: From the Origins to the Saka Era
2028:
2026:
2024:
2022:
2020:
2018:
4136:, in Mathers, Dale; Miller, Melvin E.; Ando, Osamu (eds.),
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3839:
3837:
3835:
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2016:
2014:
2012:
2010:
2008:
2006:
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1998:
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1949:
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1945:
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717:
Surviving villagers migrate from the area and complain to
3793:"Buddhist groups want King to help impose ban on movie".
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In two of the early Chinese texts, Aṅgulimāla is born in
1031:), because thus it is said: Whoever answers without the
370:
has suggested that he was a follower of an early form of
4272:
Refiguring the Body: Embodiment in South Asian Religions
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The Buddha tells Aṅgulimāla to go to the woman and say:
570:. In this life, he was born as a man-eating king turned
421:(commentator from 5th century CE; depicted at the right)
3086:
3084:
342:
Aṅgulimāla's story can be found in numerous sources in
1702:
Bulletin of the School of Oriental and African Studies
633:
In most texts, Aṅgulimāla is born in Sāvatthī, in the
4062:"The Aṅgulimāla-Sutta: The Power of the Fourth Kamma"
3763:
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3281:
3233:
3185:
3052:"Escaping the Inescapable: Changes in Buddhist Karma"
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1123:
In the Chinese translation of the Damamūkhāvadāna by
2940:"The Aṅgulimāla Lineage: Buddhist Prison Ministries"
1561:
This passage does not appear in all versions of the
641:
clan, his father Bhaggava being the chaplain of the
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4407:, written by Hellmuth Hecker, based on Pāli sources
4337:
The Unknown Ajanta Painting of the Aṅgulimāla Story
4270:, in Holdrege, Barbara A.; Pechilis, Karen (eds.),
3770:"Movie based on Buddhist character needs new title"
1120:has also expressed doubts about Gombrich's theory.
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2938:Parkum, Virginia Cohn; Stultz, J. Anthony (2012).
1409:Finally, Angulimala is one of the protagonists in
425:The story of Aṅgulimāla is most well known in the
3428:
3426:
1386:retold the story of Aṅgulimāla in his short book
2239:Acta Orientalia Academiae Scientiarum Hungaricae
709:Painting at Chedi Traiphop Traimongkhon Temple,
512:that deal with Aṅgulimāla, as well as the later
3297:; Weeraratne, W.G., eds. (2003). "Aṅgulimāla".
3122:] (in German). Wiesbaden. 1965. p. 11.
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1188:transl. Thanissaro Bhikkhu, quoted in Thompson
645:, and his mother called Mantānī. According to
159:
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4432:
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2711:
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2707:
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1490:. King Pasenadi does not make any appearance.
781:), having for all beings laid aside the rod (
255:
224:
213:
198:
187:
8:
5214:Basic points unifying Theravāda and Mahāyāna
4295:Ascetic Figures before and in Early Buddhism
3362:The Oxford Handbook of Religion and Violence
2032:
1548:and have seen the complaining villagers at
539:, a group of discourses that deal with the
307:
239:
7112:
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4439:
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4405:Angulimala: A Murderer's Road to Sainthood
3335:
3323:
3221:
3132:: CS1 maint: location missing publisher (
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2056:
802:cease his life as a brigand and joins the
269:
173:
47:
36:
4211:
4066:Journal of International Buddhist Studies
3405:
2414:
1692:
1690:
457:(in the 4th–5th century CE) by the early
410:Textual sources and epigraphical findings
4082:"A Different Enlightened Jurisprudence?"
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1989:
1965:
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1669:
1174:it was not badly thought through for me.
1023:What can I do for you that pleases you (
1019:teachings. Uttanka says to his teacher:
6401:Banishment of Buddhist monks from Nepal
4380:verses about Aṅgulimāla, translated by
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3245:
2667:
2628:
2604:
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2186:
2044:
1936:
1880:
1592:
1457:
1172:This has come well & not gone away,
1088:, and other divinities associated with
910:here also refers to the lineage of the
7373:Cities and towns in Shravasti district
7363:Cities and towns in Balrampur district
6604:List of Buddhist architecture in China
4226:Exploring Moral Injury in Sacred Texts
3883:Der Pilger Kamanita: Ein Legendenroman
3748:"Plea against movie to go to Visanu".
3692:
3620:
3608:
3439:Exploring Moral Injury in Sacred Texts
3347:
3125:
3090:
2770:
2758:
2538:
2526:
2511:
2444:
2272:
2169:
1977:
1924:
1897:
1838:
1821:
1802:School of Oriental and African Studies
743:five worst actions a person can commit
135:
7358:Cities and towns in Bahraich district
4222:"Buddhist Scripture and Moral Injury"
3932:Annuaire du Collège de France 1985–86
3538:The American Journal of Jurisprudence
2387:, Institut orientaliste. p. 22.
7:
2786:The Buddhist World of Southeast Asia
4413:, written by G.K. Ananda Kumarasiri
3768:Ngamkham, Wassayos (2 April 2003).
3489:
2475:
2304:
2207:
2140:
1863:
1206:) and supernatural accomplishment (
7368:Cities and towns in Gonda district
6391:Silk Road transmission of Buddhism
4387:Aṅgulimāla Sutta: About Aṅgulimāla
4354:from the original on 30 April 2021
4089:Saint Louis University Law Journal
3682:– via Bangkok Post Learning.
2942:. In Queen, Christopher S. (ed.).
2833:"Aṅgulimāla, Paritta, Satyāvacana"
1348:attempted to release a film named
773:I, Angulimala, am standing still (
525:Discourse on the Wise and the Fool
331:tradition. Depicted as a ruthless
25:
3712:from the original on 27 July 2018
3282:Mudagamuwa & Von Rospatt 1998
3234:Mudagamuwa & Von Rospatt 1998
3186:Mudagamuwa & Von Rospatt 1998
1682:Mudagamuwa & Von Rospatt 1998
1170:I went to the Buddha as refuge...
7072:
7062:
7061:
6619:Thai temple art and architecture
6364:Huichang persecution of Buddhism
4604:Iconography in Laos and Thailand
4470:
4457:
4447:
3660:Fernquest, Jon (13 April 2011).
3077:from the original on 5 May 2018.
2840:Princeton Dictionary of Buddhism
2385:Université catholique de Louvain
2090:Wang-Toutain, Françoise (1999).
1643:Princeton Dictionary of Buddhism
984:Angulimala's Stupa, part of the
53:Angulimala chases Gautama Buddha
4471:
4113:Dictionary of Pāli Proper Names
4102:from the original on 7 May 2018
3674:from the original on 2018-05-07
3587:from the original on 7 May 2018
3517:from the original on 7 May 2018
1138:Studying art depictions in the
914:, i.e. the monastic community.
693:. Thus he comes to be known as
455:translated in two Chinese texts
7552:People from Shravasti district
7403:People from Shravasti district
7378:Villages in Balrampur district
6609:Japanese Buddhist architecture
6411:Sinhalese Buddhist nationalism
5491:Seven Factors of Enlightenment
4682:Places where the Buddha stayed
2975:; Prebish, Charles S. (eds.).
1439:Conversion of Paul the Apostle
1:
7547:5th-century BC Buddhist monks
6624:Tibetan Buddhist architecture
4268:"Murderer, Saint and Midwife"
4224:, in McDonald, Joseph (ed.),
3813:Asia Africa Intelligence Wire
3796:Asia Africa Intelligence Wire
3751:Asia Africa Intelligence Wire
3734:Asia Africa Intelligence Wire
3437:. In McDonald, Joseph (ed.).
1168:Swept along by a great flood,
789:); but you are unrestrained (
6381:Buddhism and the Roman world
6357:Decline of Buddhism in India
6352:History of Buddhism in India
4452: Topics in
2944:Engaged Buddhism in the West
2108:(1): 101–102, 105, 112–115.
1388:The Buddha and the Terrorist
1375:The Buddha and the Terrorist
1105:canon of Buddhist discourses
917:After Aṅgulimāla makes this
429:tradition. Two texts in the
392:The Buddha and the Terrorist
323:) is an important figure in
115:Ahiṃsaka, Gagga Mantānīputta
7542:5th-century BC Indian monks
7522:Disciples of Gautama Buddha
5579:Twenty-two vows of Ambedkar
5319:
4389:, translated from the Pāli
4230:Jessica Kingsley Publishers
3511:Canada Foundation for Nepal
3443:Jessica Kingsley Publishers
2252:10.1556/AOrient.57.2004.2.1
1441:- a similar story from the
1390:. The books deals with the
751:supernatural accomplishment
388:Thai movie of the same name
281:
225:
199:
32:Angulimala (disambiguation)
7578:
7383:Villages in Gonda district
6529:The unanswerable questions
4400:2003 film about Aṅgulimāla
4174:10.1163/000000098124992646
4044:Cambridge University Press
4042:(2nd ed.), New York:
3934:(in French) (86): 647–58,
3056:Journal of Buddhist Ethics
3050:Attwood, Jayarava (2014).
2844:Princeton University Press
1647:Princeton University Press
1356:Thai film censorship board
327:, particularly within the
29:
7057:
6614:Buddhist temples in Korea
5177:Chinese Esoteric Buddhism
5080:Three planes of existence
4687:Buddha in world religions
4466:
4292:Wiltshire, M. G. (1984),
3706:"The Story of Angulimala"
3433:McDonald, Joseph (2017).
3299:Encyclopaedia of Buddhism
1714:10.1017/S0041977X00017109
882:Sister, since I was born
289:
270:
256:
240:
214:
188:
161:Aṅgulimāliya, Aṅgulimālya
46:
7320:Lok Sabha constituencies
6396:Persecution of Buddhists
5617:Four stages of awakening
4998:Three marks of existence
4584:Physical characteristics
4260:10.1163/157254308X311974
3662:"Buddhism in UK prisons"
3260:, pp. 152 n.7, 155.
3009:Philosophy East and West
2907:Neville, Robert Cummings
2867:Appleton, Naomi (2013).
818:Life as a monk and death
592:), in some texts called
398:adapting the story as a
5759:Ten principal disciples
4642:(aunt, adoptive mother)
4220:Thompson, John (2017),
3909:Buddhist Studies Review
3366:Oxford University Press
3303:Government of Sri Lanka
2903:"Epistemological Truth"
1406:as usually understood.
1253:in honor of the Buddha.
1166:renowned as Aṅgulimāla.
804:Buddhist monastic order
629:, current-day Pakistan.
6469:Buddhism and democracy
5982:Tibetan Buddhist canon
5977:Chinese Buddhist canon
5209:Pre-sectarian Buddhism
5204:Early Buddhist schools
4213:10.1515/opth-2015-0005
4132:Mathers, Dale (2013),
4116:, vol. 1, Delhi:
4033:Harvey, Peter (2013),
3962:10.3406/asie.2004.1206
3949:Cahiers d'Extrême-Asie
3921:10.1558/bsrv.v25i2.135
3563:Van Daele, W. (2013).
3248:, pp. 143–4 n.42.
2981:Snow Lion Publications
2825:Buswell, Robert E. Jr.
2783:Swearer, D.K. (2010).
2773:, pp. 297–8 n.24.
2114:10.3406/asie.1999.1151
2101:Cahiers d'Extrême-Asie
1628:Buswell, Robert E. Jr.
1367:
1332:
1317:, rooted in Buddhism.
1295:transformative justice
1254:
1226:
1211:
1203:
1185:
1164:A bandit I used to be,
1061:
1037:
1029:kiṃ te priyaṃ karavāni
1028:
997:
948:
925:, commonly called the
903:
888:
876:
870:
840:
831:
799:
794:
786:
778:
766:
758:
734:
714:
685:
637:(priest) caste of the
630:
602:a previous incarnation
589:
581:
537:Tathāgatagarbha Sūtras
497:
422:
174:
160:
7537:Indian Buddhist monks
7532:Buddhism and violence
7393:People from Balrampur
6479:Eight Consciousnesses
4589:Life of Buddha in art
3886:by Karl Gjellerup in
3021:10.1353/pew.2008.0023
1328:
1244:
1180:the Buddha's bidding,
1055:
983:
966:afterlife destination
942:
864:
825:
708:
679:
624:
562:Previous incarnations
531:discourse called the
417:
7388:People from Bahraich
6956:East Asian religions
6386:Buddhism in the West
5957:Early Buddhist texts
5572:Four Right Exertions
5038:Ten spiritual realms
4531:Noble Eightfold Path
4278:, pp. 285–300,
4266:Wilson, Liz (2016),
4161:Indo-Iranian Journal
4144:, pp. 121–131,
3550:10.1093/ajj/41.1.271
3503:Shrestha, Mathura P.
3173:, pp. 136, 141.
2899:Eckel, Malcolm David
2829:Lopez, Donald S. Jr.
2718:History of Religions
1806:University of London
1632:Lopez, Donald S. Jr.
1419:The Pilgrim Kamanita
1392:Global War on Terror
1377:, quoted in Thompson
1176:The three knowledges
1099:(602–64 CE). In his
1047:Institutes of Vishnu
1045:(II,111) and in the
958:enlightened disciple
404:Global War on Terror
291:Glossary of Buddhism
271:องคุลิมาล, องคุลีมาล
7557:People from Magadha
7242:Rivers, dams, lakes
7079:Religion portal
6826:Temple of the Tooth
6705:Jaya Sri Maha Bodhi
5744:Upāsaka and Upāsikā
5237:Bodhipakkhiyādhammā
5020:Two truths doctrine
4840:Mahapajapati Gotamī
4640:Mahapajapati Gotamī
4232:, pp. 169–90,
4060:Kosuta, M. (2017),
3829:, p. 175 n.15.
3272:, p. 152, 156.
3236:, p. 177 n.25.
2948:Wisdom Publications
2514:, p. 298 n.30.
1415:Der Pilger Kamanita
1178:have been attained;
1113:Buddhist scriptures
956:. Having become an
830:, Southern Thailand
584:, a sort of demon;
543:. There is another
510:monastic discipline
508:, and parts of the
7150:Mythology, history
7121:Devipatan division
7001:Western philosophy
6599:Dzong architecture
6421:Vipassana movement
6416:Buddhist modernism
5844:Emperor Wen of Sui
5612:Pratyekabuddhayāna
5545:Threefold Training
5347:Vipassana movement
5063:Hungry Ghost realm
4883:Avidyā (Ignorance)
4830:Puṇṇa Mantānīputta
4579:Great Renunciation
4574:Eight Great Events
4456:
4395:Thanissaro Bhikkhu
4382:Thanissaro Bhikkhu
4142:Taylor and Francis
4108:Malalasekera, G.P.
3569:The South Asianist
3505:(9 January 2007).
3295:Malalasekera, G.P.
3200:, pp. 155–62.
3161:, pp. 144–51.
2875:Ashgate Publishing
2813:on March 16, 2015.
2432:, pp. 108–12.
1672:, p. 135 n.1.
1333:
1268:"e is ... a figure
1255:
1062:
998:
949:
927:Aṅgulimāla paritta
906:). Thus, the word
871:
841:Gagga Mantānīputta
832:
715:
701:Meeting the Buddha
691:sacrificial thread
686:
647:commentarial texts
631:
533:Aṅgulimālīya Sūtra
423:
7507:
7506:
7398:People from Gonda
7278:Languages, people
7202:Jaunpur Sultanate
7141:Suhelva Sanctuary
7087:
7086:
6725:Om mani padme hum
6431:Women in Buddhism
6347:Buddhist councils
6217:Western countries
6005:Madhyamakālaṃkāra
5766:Shaolin Monastery
5343:Samatha-vipassanā
4953:Pratītyasamutpāda
4757:Metteyya/Maitreya
4675:
4667:
4659:
4651:
4643:
4635:
4627:
4504:Four Noble Truths
4303:Mouton de Gruyter
4285:978-1-4384-6315-5
4239:978-1-78450-591-2
4151:978-1-317-72386-8
4118:Pali Text Society
4053:978-0-521-85942-4
3989:Gombrich, Richard
3888:Project Gutenberg
3872:, pp. 172–3.
3647:, pp. 185–6.
3623:, pp. 295–6.
3575:(2): 100, 102–3.
3452:978-1-78450-591-2
3375:978-0-19-975999-6
3338:, pp. 115–6.
3326:, pp. 112–4.
3284:, pp. 172–3.
3224:, pp. 105–6.
3212:, pp. 152–4.
3105:, pp. 252–3.
2990:978-1-55939-788-9
2957:978-0-86171-841-2
2917:. pp. 67–8.
2884:978-1-4094-8131-7
2853:978-0-691-15786-3
2803:978-1-4384-3251-9
2699:, pp. 166–7.
2670:, pp. 142–3.
2619:, pp. 162–3.
2447:, pp. 293–4.
2319:, pp. 138–9.
2275:, pp. 656–7.
2033:Malalasekera 1960
1992:, pp. 161–2.
1684:, pp. 170–3.
1656:978-0-691-15786-3
1574:In Pausyaparvan,
1338:Ajahn Khemadhammo
1321:In modern culture
1276:narrative therapy
923:protective verses
727:meditative vision
672:Life as a brigand
453:school, has been
322:
296:
295:
134:
133:
16:(Redirected from
7569:
7114:
7107:
7100:
7091:
7077:
7076:
7065:
7064:
6904:Sacred languages
6752:Maya Devi Temple
6715:Mahabodhi Temple
6519:Secular Buddhism
6484:Engaged Buddhism
5324:
5172:Tibetan Buddhism
5123:Vietnamese Thiền
4722:Mahāsthāmaprāpta
4673:
4665:
4657:
4649:
4641:
4633:
4625:
4474:
4473:
4461:
4451:
4441:
4434:
4427:
4418:
4362:
4361:
4359:
4330:
4329:
4327:
4322:on 7 August 2015
4321:
4315:, archived from
4300:
4288:
4262:
4242:
4216:
4215:
4192:
4154:
4128:
4103:
4101:
4086:
4073:
4056:
4041:
4029:
4028:
4026:
4020:
4014:, archived from
4000:(2nd ed.),
3999:
3984:
3964:
3942:
3923:
3905:Analayo, Bhikkhu
3891:
3879:
3873:
3867:
3861:
3855:
3849:
3843:
3830:
3824:
3818:
3817:
3807:
3801:
3800:
3790:
3784:
3783:
3782:on 4 April 2003.
3778:. Archived from
3765:
3756:
3755:
3754:. 11 April 2003.
3745:
3739:
3738:
3728:
3722:
3721:
3719:
3717:
3702:
3696:
3690:
3684:
3683:
3681:
3679:
3657:
3648:
3642:
3636:
3630:
3624:
3618:
3612:
3606:
3597:
3596:
3594:
3592:
3560:
3554:
3553:
3533:
3527:
3526:
3524:
3522:
3499:
3493:
3487:
3481:
3475:
3469:
3463:
3457:
3456:
3430:
3421:
3415:
3409:
3403:
3397:
3391:
3380:
3379:
3357:
3351:
3345:
3339:
3333:
3327:
3321:
3315:
3314:
3291:
3285:
3279:
3273:
3267:
3261:
3255:
3249:
3243:
3237:
3231:
3225:
3219:
3213:
3207:
3201:
3195:
3189:
3183:
3174:
3168:
3162:
3156:
3150:
3144:
3138:
3137:
3131:
3123:
3112:
3106:
3100:
3094:
3088:
3079:
3078:
3076:
3047:
3041:
3040:
3001:
2995:
2994:
2968:
2962:
2961:
2935:
2929:
2928:
2895:
2889:
2888:
2864:
2858:
2857:
2837:
2821:
2815:
2814:
2812:
2806:. Archived from
2791:
2780:
2774:
2768:
2762:
2756:
2750:
2749:
2713:
2700:
2694:
2688:
2682:
2671:
2665:
2659:
2653:
2644:
2638:
2632:
2626:
2620:
2614:
2608:
2602:
2593:
2587:
2581:
2575:
2566:
2560:
2554:
2548:
2542:
2541:, pp. 40–1.
2536:
2530:
2524:
2515:
2509:
2500:
2494:
2479:
2473:
2467:
2461:
2448:
2442:
2433:
2427:
2418:
2412:
2399:
2398:
2377:Lamotte, Etienne
2373:
2367:
2361:
2355:
2349:
2332:
2326:
2320:
2314:
2308:
2302:
2291:
2285:
2276:
2270:
2264:
2263:
2232:
2226:
2220:
2211:
2205:
2190:
2184:
2173:
2167:
2144:
2138:
2132:
2131:
2129:
2128:
2122:
2116:. Archived from
2097:
2087:
2081:
2075:
2060:
2054:
2048:
2042:
2036:
2030:
1993:
1987:
1981:
1975:
1969:
1963:
1957:
1951:
1940:
1934:
1928:
1922:
1916:
1910:
1901:
1895:
1884:
1878:
1867:
1861:
1842:
1836:
1825:
1819:
1810:
1809:
1799:
1785:
1779:
1773:
1758:
1752:
1743:
1737:
1726:
1725:
1694:
1685:
1679:
1673:
1667:
1661:
1660:
1640:
1624:
1581:
1572:
1566:
1559:
1553:
1542:
1536:
1528:
1522:
1519:
1513:
1509:
1503:
1497:
1491:
1480:
1474:
1471:
1465:
1462:
1411:Karl Gjellerup's
1378:
1299:Mathura Shrestha
1269:
1189:
1159:Aṅgulimāla Sutta
1066:Richard Gombrich
1060:(depicted here).
884:with noble birth
845:ascetic training
451:Mūlasārvastivāda
431:early discourses
402:response to the
368:Richard Gombrich
321:
318:
315:
312:
309:
306:
284:
273:
272:
259:
258:
245:
244:
228:
217:
216:
202:
191:
190:
177:
163:
136:
112:Other names
51:
37:
21:
18:Angulimala Sutta
7577:
7576:
7572:
7571:
7570:
7568:
7567:
7566:
7512:
7511:
7508:
7503:
7412:Other Divisions
7407:
7346:
7315:
7299:
7273:
7269:Chittaura Jheel
7237:
7206:
7145:
7124:
7118:
7088:
7083:
7071:
7053:
7005:
6920:
6835:
6572:Ordination hall
6533:
6435:
6406:Buddhist crisis
6318:
6015:
5967:Mahayana sutras
5943:
5939:Thích Nhất Hạnh
5770:
5643:
5583:
5533:Bodhisattva vow
5218:
5084:
5024:
4983:Taṇhā (Craving)
4918:Five hindrances
4869:
4761:
4691:
4545:
4490:
4462:
4445:
4370:
4365:
4357:
4355:
4348:
4333:
4325:
4323:
4319:
4313:
4298:
4291:
4286:
4265:
4245:
4240:
4219:
4195:
4157:
4152:
4131:
4106:
4099:
4084:
4076:
4059:
4054:
4039:
4032:
4024:
4022:
4018:
4012:
3997:
3987:
3976:(1/4): 105–18,
3967:
3945:
3926:
3903:
3899:
3894:
3880:
3876:
3868:
3864:
3856:
3852:
3844:
3833:
3825:
3821:
3809:
3808:
3804:
3799:. 9 April 2003.
3792:
3791:
3787:
3767:
3766:
3759:
3747:
3746:
3742:
3730:
3729:
3725:
3715:
3713:
3704:
3703:
3699:
3691:
3687:
3677:
3675:
3659:
3658:
3651:
3643:
3639:
3631:
3627:
3619:
3615:
3607:
3600:
3590:
3588:
3562:
3561:
3557:
3535:
3534:
3530:
3520:
3518:
3501:
3500:
3496:
3492:, p. 1247.
3488:
3484:
3476:
3472:
3464:
3460:
3453:
3432:
3431:
3424:
3416:
3412:
3404:
3400:
3392:
3383:
3376:
3359:
3358:
3354:
3346:
3342:
3336:Brancaccio 1999
3334:
3330:
3324:Brancaccio 1999
3322:
3318:
3305:. p. 628.
3301:. Vol. 1.
3293:
3292:
3288:
3280:
3276:
3268:
3264:
3256:
3252:
3244:
3240:
3232:
3228:
3222:Brancaccio 1999
3220:
3216:
3208:
3204:
3196:
3192:
3184:
3177:
3169:
3165:
3157:
3153:
3145:
3141:
3124:
3114:
3113:
3109:
3103:van Oosten 2008
3101:
3097:
3089:
3082:
3074:
3049:
3048:
3044:
3003:
3002:
2998:
2991:
2970:
2969:
2965:
2958:
2937:
2936:
2932:
2925:
2897:
2896:
2892:
2885:
2877:. p. 141.
2866:
2865:
2861:
2854:
2835:
2823:
2822:
2818:
2810:
2804:
2796:. p. 253.
2789:
2782:
2781:
2777:
2769:
2765:
2757:
2753:
2715:
2714:
2703:
2695:
2691:
2685:van Oosten 2008
2683:
2674:
2666:
2662:
2654:
2647:
2639:
2635:
2627:
2623:
2615:
2611:
2603:
2596:
2588:
2584:
2576:
2569:
2563:van Oosten 2008
2561:
2557:
2549:
2545:
2537:
2533:
2525:
2518:
2510:
2503:
2495:
2482:
2478:, p. 1246.
2474:
2470:
2462:
2451:
2443:
2436:
2430:Brancaccio 1999
2428:
2421:
2413:
2402:
2395:
2375:
2374:
2370:
2362:
2358:
2350:
2335:
2327:
2323:
2315:
2311:
2303:
2294:
2286:
2279:
2271:
2267:
2234:
2233:
2229:
2221:
2214:
2206:
2193:
2185:
2176:
2168:
2147:
2139:
2135:
2126:
2124:
2120:
2095:
2089:
2088:
2084:
2076:
2063:
2057:Brancaccio 1999
2055:
2051:
2043:
2039:
2031:
1996:
1988:
1984:
1976:
1972:
1964:
1960:
1952:
1943:
1935:
1931:
1923:
1919:
1911:
1904:
1896:
1887:
1879:
1870:
1862:
1845:
1837:
1828:
1820:
1813:
1797:
1787:
1786:
1782:
1774:
1761:
1753:
1746:
1738:
1729:
1696:
1695:
1688:
1680:
1676:
1668:
1664:
1657:
1638:
1626:
1625:
1594:
1590:
1585:
1584:
1573:
1569:
1560:
1556:
1543:
1539:
1529:
1525:
1520:
1516:
1510:
1506:
1498:
1494:
1481:
1477:
1472:
1468:
1463:
1459:
1454:
1435:
1425:in the city of
1380:
1369:
1346:Suthep Tannirat
1323:
1287:Buddhist ethics
1281:Ethics scholar
1267:
1259:Jungian analyst
1239:
1191:
1187:
1184:
1181:
1179:
1177:
1175:
1173:
1171:
1169:
1167:
1165:
1160:
1156:
1101:travel accounts
1003:
978:
896:clan or lineage
820:
703:
674:
619:
564:
559:
478:Majjhima Nikāya
449:from the early
443:Majjhima Nikāya
412:
319:
317:finger necklace
316:
313:
310:
274:
242:
218:
192:
140:
139:Translations of
79:
54:
42:
35:
28:
23:
22:
15:
12:
11:
5:
7575:
7573:
7565:
7564:
7559:
7554:
7549:
7544:
7539:
7534:
7529:
7524:
7514:
7513:
7505:
7504:
7502:
7501:
7496:
7491:
7486:
7481:
7476:
7471:
7466:
7461:
7456:
7451:
7446:
7441:
7436:
7431:
7426:
7421:
7415:
7413:
7409:
7408:
7406:
7405:
7400:
7395:
7390:
7385:
7380:
7375:
7370:
7365:
7360:
7354:
7352:
7348:
7347:
7345:
7344:
7339:
7334:
7329:
7323:
7321:
7317:
7316:
7314:
7313:
7307:
7305:
7301:
7300:
7298:
7297:
7292:
7290:Standard Hindi
7287:
7281:
7279:
7275:
7274:
7272:
7271:
7266:
7261:
7256:
7251:
7245:
7243:
7239:
7238:
7236:
7235:
7230:
7225:
7220:
7214:
7212:
7208:
7207:
7205:
7204:
7199:
7194:
7189:
7184:
7179:
7174:
7169:
7164:
7159:
7157:Kosala kingdom
7153:
7151:
7147:
7146:
7144:
7143:
7138:
7132:
7130:
7126:
7125:
7119:
7117:
7116:
7109:
7102:
7094:
7085:
7084:
7082:
7081:
7069:
7058:
7055:
7054:
7052:
7051:
7046:
7041:
7036:
7031:
7026:
7021:
7015:
7013:
7007:
7006:
7004:
7003:
6998:
6993:
6988:
6983:
6978:
6973:
6968:
6963:
6958:
6953:
6952:
6951:
6946:
6936:
6930:
6928:
6922:
6921:
6919:
6918:
6917:
6916:
6911:
6901:
6896:
6891:
6886:
6881:
6876:
6871:
6866:
6861:
6856:
6851:
6845:
6843:
6837:
6836:
6834:
6833:
6828:
6823:
6822:
6821:
6816:
6811:
6806:
6801:
6791:
6786:
6781:
6776:
6771:
6770:
6769:
6764:
6759:
6754:
6749:
6739:
6734:
6729:
6728:
6727:
6717:
6712:
6707:
6702:
6701:
6700:
6695:
6690:
6685:
6680:
6670:
6665:
6660:
6655:
6650:
6645:
6640:
6639:
6638:
6636:Greco-Buddhist
6628:
6627:
6626:
6621:
6616:
6611:
6606:
6601:
6596:
6591:
6590:
6589:
6587:Burmese pagoda
6579:
6574:
6569:
6564:
6559:
6554:
6543:
6541:
6535:
6534:
6532:
6531:
6526:
6521:
6516:
6511:
6506:
6501:
6496:
6491:
6486:
6481:
6476:
6471:
6466:
6461:
6456:
6451:
6445:
6443:
6437:
6436:
6434:
6433:
6428:
6423:
6418:
6413:
6408:
6403:
6398:
6393:
6388:
6383:
6378:
6377:
6376:
6369:Greco-Buddhism
6366:
6361:
6360:
6359:
6349:
6344:
6339:
6334:
6328:
6326:
6320:
6319:
6317:
6316:
6315:
6314:
6309:
6304:
6302:United Kingdom
6299:
6294:
6289:
6284:
6279:
6274:
6269:
6264:
6259:
6254:
6249:
6247:Czech Republic
6244:
6239:
6234:
6229:
6224:
6214:
6213:
6212:
6207:
6197:
6196:
6195:
6185:
6184:
6183:
6178:
6168:
6163:
6158:
6153:
6148:
6143:
6138:
6137:
6136:
6126:
6121:
6111:
6106:
6101:
6096:
6091:
6086:
6081:
6076:
6071:
6066:
6061:
6056:
6051:
6046:
6041:
6036:
6031:
6025:
6023:
6017:
6016:
6014:
6013:
6011:Abhidharmadīpa
6008:
6001:
5996:
5991:
5984:
5979:
5974:
5969:
5964:
5959:
5953:
5951:
5945:
5944:
5942:
5941:
5936:
5931:
5929:B. R. Ambedkar
5926:
5921:
5916:
5911:
5906:
5901:
5896:
5891:
5886:
5881:
5876:
5871:
5866:
5861:
5856:
5851:
5849:Songtsen Gampo
5846:
5841:
5836:
5831:
5826:
5821:
5816:
5811:
5806:
5801:
5796:
5791:
5786:
5780:
5778:
5772:
5771:
5769:
5768:
5763:
5762:
5761:
5751:
5746:
5741:
5736:
5731:
5726:
5725:
5724:
5714:
5709:
5704:
5699:
5694:
5689:
5684:
5679:
5674:
5669:
5664:
5659:
5653:
5651:
5645:
5644:
5642:
5641:
5640:
5639:
5634:
5629:
5624:
5614:
5609:
5604:
5599:
5593:
5591:
5585:
5584:
5582:
5581:
5576:
5575:
5574:
5564:
5563:
5562:
5557:
5552:
5542:
5541:
5540:
5535:
5530:
5528:Eight precepts
5525:
5515:
5514:
5513:
5508:
5503:
5498:
5488:
5487:
5486:
5476:
5471:
5466:
5465:
5464:
5459:
5454:
5444:
5439:
5434:
5429:
5424:
5423:
5422:
5417:
5407:
5402:
5401:
5400:
5395:
5390:
5385:
5380:
5375:
5370:
5365:
5360:
5355:
5350:
5340:
5335:
5330:
5325:
5316:
5306:
5301:
5299:Five Strengths
5296:
5291:
5286:
5281:
5276:
5271:
5266:
5265:
5264:
5259:
5254:
5249:
5239:
5234:
5228:
5226:
5220:
5219:
5217:
5216:
5211:
5206:
5201:
5196:
5191:
5190:
5189:
5184:
5179:
5174:
5164:
5163:
5162:
5157:
5152:
5147:
5142:
5137:
5132:
5127:
5126:
5125:
5120:
5115:
5110:
5094:
5092:
5086:
5085:
5083:
5082:
5077:
5076:
5075:
5070:
5065:
5060:
5055:
5050:
5040:
5034:
5032:
5026:
5025:
5023:
5022:
5017:
5016:
5015:
5010:
5005:
4995:
4990:
4985:
4980:
4975:
4970:
4965:
4960:
4955:
4950:
4945:
4940:
4938:Mental factors
4935:
4930:
4925:
4920:
4915:
4910:
4905:
4900:
4895:
4890:
4885:
4879:
4877:
4871:
4870:
4868:
4867:
4862:
4857:
4852:
4847:
4842:
4837:
4832:
4827:
4822:
4817:
4812:
4807:
4802:
4797:
4792:
4790:Mahamoggallāna
4787:
4782:
4777:
4771:
4769:
4763:
4762:
4760:
4759:
4754:
4749:
4744:
4739:
4734:
4729:
4724:
4719:
4714:
4713:
4712:
4705:Avalokiteśvara
4701:
4699:
4693:
4692:
4690:
4689:
4684:
4679:
4678:
4677:
4669:
4661:
4653:
4645:
4637:
4629:
4616:
4611:
4606:
4601:
4596:
4591:
4586:
4581:
4576:
4571:
4566:
4561:
4555:
4553:
4547:
4546:
4544:
4543:
4538:
4533:
4528:
4527:
4526:
4521:
4516:
4506:
4500:
4498:
4492:
4491:
4489:
4488:
4483:
4478:
4467:
4464:
4463:
4446:
4444:
4443:
4436:
4429:
4421:
4415:
4414:
4408:
4402:
4397:
4384:
4369:
4368:External links
4366:
4364:
4363:
4346:
4331:
4311:
4289:
4284:
4263:
4243:
4238:
4217:
4193:
4168:(2): 164–179,
4155:
4150:
4134:"Stop Running"
4129:
4104:
4074:
4057:
4052:
4030:
4010:
3985:
3965:
3943:
3924:
3900:
3898:
3895:
3893:
3892:
3874:
3862:
3860:, p. 169.
3850:
3848:, p. 168.
3831:
3819:
3802:
3785:
3757:
3740:
3723:
3697:
3695:, p. 450.
3685:
3649:
3637:
3635:, p. 184.
3625:
3613:
3611:, p. 289.
3598:
3555:
3528:
3494:
3482:
3480:, p. 189.
3470:
3468:, p. 182.
3458:
3451:
3445:. p. 29.
3435:"Introduction"
3422:
3420:, p. 129.
3410:
3406:Wiltshire 1984
3398:
3396:, p. 188.
3381:
3374:
3368:. p. 58.
3352:
3350:, p. 266.
3340:
3328:
3316:
3286:
3274:
3262:
3250:
3238:
3226:
3214:
3202:
3190:
3188:, p. 170.
3175:
3163:
3151:
3149:, p. 151.
3139:
3107:
3095:
3080:
3042:
2996:
2989:
2963:
2956:
2930:
2923:
2890:
2883:
2859:
2852:
2816:
2802:
2775:
2763:
2761:, p. 293.
2751:
2738:10.1086/669645
2730:10.1086/669645
2701:
2689:
2687:, p. 252.
2672:
2660:
2658:, p. 135.
2645:
2643:, p. 177.
2633:
2631:, p. 145.
2621:
2609:
2607:, p. 127.
2594:
2592:, p. 142.
2582:
2580:, p. 183.
2567:
2565:, p. 251.
2555:
2553:, p. 146.
2543:
2531:
2529:, p. 656.
2516:
2501:
2499:, p. 163.
2480:
2468:
2466:, p. 140.
2449:
2434:
2419:
2415:Wiltshire 1984
2400:
2393:
2368:
2366:, p. 142.
2356:
2354:, p. 139.
2333:
2331:, p. 141.
2321:
2309:
2307:, p. 708.
2292:
2290:, p. 138.
2277:
2265:
2227:
2225:, p. 181.
2212:
2210:, p. 706.
2191:
2189:, p. 180.
2174:
2172:, p. 286.
2145:
2143:, p. 709.
2133:
2082:
2080:, p. 164.
2061:
2059:, p. 105.
2049:
2047:, p. 140.
2037:
1994:
1982:
1970:
1968:, p. 141.
1958:
1956:, p. 136.
1941:
1939:, p. 147.
1929:
1927:, p. 654.
1917:
1915:, p. 176.
1902:
1900:, p. 655.
1885:
1883:, p. 135.
1868:
1866:, p. 707.
1843:
1841:, p. 288.
1826:
1824:, p. 285.
1811:
1780:
1778:, p. 162.
1759:
1757:, p. 137.
1744:
1742:, p. 161.
1727:
1698:Cousins, L. S.
1686:
1674:
1662:
1655:
1591:
1589:
1586:
1583:
1582:
1567:
1554:
1537:
1523:
1514:
1504:
1492:
1475:
1466:
1456:
1455:
1453:
1450:
1449:
1448:
1434:
1431:
1361:
1322:
1319:
1315:ethics of care
1303:rehabilitation
1263:meaning system
1238:
1235:
1162:
1158:
1157:
1155:
1152:
1017:Dharmashastric
1002:
999:
977:
974:
919:"act of truth"
885:
819:
816:
721:, the king of
702:
699:
673:
670:
643:king of Kosala
618:
615:
568:Buddha Gautama
563:
560:
558:
555:
480:attributed to
467:Ekottara Agāma
411:
408:
384:ethics of care
376:rehabilitation
294:
293:
287:
286:
267:
261:
260:
253:
247:
246:
237:
231:
230:
211:
205:
204:
200:ʔɪ̀ɰ̃ɡṵlḭmàla̰
185:
179:
178:
171:
165:
164:
157:
151:
150:
147:
143:
142:
132:
131:
126:
122:
121:
120:Senior posting
117:
116:
113:
109:
108:
103:
99:
98:
95:
91:
90:
85:
81:
80:
67:
65:
61:
60:
56:
55:
52:
44:
43:
40:
26:
24:
14:
13:
10:
9:
6:
4:
3:
2:
7574:
7563:
7562:Taxila Tehsil
7560:
7558:
7555:
7553:
7550:
7548:
7545:
7543:
7540:
7538:
7535:
7533:
7530:
7528:
7525:
7523:
7520:
7519:
7517:
7510:
7500:
7497:
7495:
7492:
7490:
7487:
7485:
7482:
7480:
7477:
7475:
7472:
7470:
7467:
7465:
7462:
7460:
7457:
7455:
7452:
7450:
7447:
7445:
7442:
7440:
7437:
7435:
7432:
7430:
7427:
7425:
7422:
7420:
7417:
7416:
7414:
7410:
7404:
7401:
7399:
7396:
7394:
7391:
7389:
7386:
7384:
7381:
7379:
7376:
7374:
7371:
7369:
7366:
7364:
7361:
7359:
7356:
7355:
7353:
7349:
7343:
7340:
7338:
7335:
7333:
7330:
7328:
7325:
7324:
7322:
7318:
7312:
7309:
7308:
7306:
7302:
7296:
7293:
7291:
7288:
7286:
7283:
7282:
7280:
7276:
7270:
7267:
7265:
7262:
7260:
7257:
7255:
7252:
7250:
7247:
7246:
7244:
7240:
7234:
7231:
7229:
7226:
7224:
7221:
7219:
7216:
7215:
7213:
7209:
7203:
7200:
7198:
7195:
7193:
7190:
7188:
7185:
7183:
7182:Anathapindika
7180:
7178:
7175:
7173:
7170:
7168:
7165:
7163:
7160:
7158:
7155:
7154:
7152:
7148:
7142:
7139:
7137:
7134:
7133:
7131:
7127:
7122:
7115:
7110:
7108:
7103:
7101:
7096:
7095:
7092:
7080:
7075:
7070:
7068:
7060:
7059:
7056:
7050:
7047:
7045:
7042:
7040:
7037:
7035:
7032:
7030:
7027:
7025:
7022:
7020:
7017:
7016:
7014:
7012:
7008:
7002:
6999:
6997:
6994:
6992:
6989:
6987:
6984:
6982:
6979:
6977:
6974:
6972:
6969:
6967:
6964:
6962:
6959:
6957:
6954:
6950:
6947:
6945:
6942:
6941:
6940:
6937:
6935:
6932:
6931:
6929:
6927:
6923:
6915:
6912:
6910:
6907:
6906:
6905:
6902:
6900:
6897:
6895:
6892:
6890:
6887:
6885:
6882:
6880:
6877:
6875:
6872:
6870:
6867:
6865:
6862:
6860:
6857:
6855:
6852:
6850:
6847:
6846:
6844:
6842:
6841:Miscellaneous
6838:
6832:
6831:Vegetarianism
6829:
6827:
6824:
6820:
6817:
6815:
6812:
6810:
6807:
6805:
6802:
6800:
6797:
6796:
6795:
6792:
6790:
6787:
6785:
6782:
6780:
6777:
6775:
6772:
6768:
6765:
6763:
6760:
6758:
6755:
6753:
6750:
6748:
6745:
6744:
6743:
6740:
6738:
6735:
6733:
6730:
6726:
6723:
6722:
6721:
6718:
6716:
6713:
6711:
6708:
6706:
6703:
6699:
6696:
6694:
6691:
6689:
6686:
6684:
6681:
6679:
6676:
6675:
6674:
6671:
6669:
6666:
6664:
6661:
6659:
6656:
6654:
6653:Buddha in art
6651:
6649:
6646:
6644:
6641:
6637:
6634:
6633:
6632:
6629:
6625:
6622:
6620:
6617:
6615:
6612:
6610:
6607:
6605:
6602:
6600:
6597:
6595:
6592:
6588:
6585:
6584:
6583:
6580:
6578:
6575:
6573:
6570:
6568:
6565:
6563:
6560:
6558:
6555:
6553:
6550:
6549:
6548:
6545:
6544:
6542:
6540:
6536:
6530:
6527:
6525:
6522:
6520:
6517:
6515:
6512:
6510:
6507:
6505:
6502:
6500:
6497:
6495:
6492:
6490:
6487:
6485:
6482:
6480:
6477:
6475:
6472:
6470:
6467:
6465:
6462:
6460:
6457:
6455:
6452:
6450:
6447:
6446:
6444:
6442:
6438:
6432:
6429:
6427:
6424:
6422:
6419:
6417:
6414:
6412:
6409:
6407:
6404:
6402:
6399:
6397:
6394:
6392:
6389:
6387:
6384:
6382:
6379:
6375:
6372:
6371:
6370:
6367:
6365:
6362:
6358:
6355:
6354:
6353:
6350:
6348:
6345:
6343:
6340:
6338:
6335:
6333:
6330:
6329:
6327:
6325:
6321:
6313:
6310:
6308:
6307:United States
6305:
6303:
6300:
6298:
6295:
6293:
6290:
6288:
6285:
6283:
6280:
6278:
6275:
6273:
6270:
6268:
6265:
6263:
6260:
6258:
6255:
6253:
6250:
6248:
6245:
6243:
6240:
6238:
6235:
6233:
6230:
6228:
6225:
6223:
6220:
6219:
6218:
6215:
6211:
6208:
6206:
6203:
6202:
6201:
6198:
6194:
6191:
6190:
6189:
6186:
6182:
6179:
6177:
6174:
6173:
6172:
6169:
6167:
6164:
6162:
6159:
6157:
6154:
6152:
6149:
6147:
6144:
6142:
6139:
6134:
6130:
6127:
6125:
6122:
6120:
6117:
6116:
6115:
6112:
6110:
6107:
6105:
6102:
6100:
6097:
6095:
6092:
6090:
6087:
6085:
6082:
6080:
6077:
6075:
6072:
6070:
6067:
6065:
6062:
6060:
6057:
6055:
6052:
6050:
6047:
6045:
6042:
6040:
6037:
6035:
6032:
6030:
6027:
6026:
6024:
6022:
6018:
6012:
6009:
6007:
6006:
6002:
6000:
5997:
5995:
5992:
5990:
5989:
5985:
5983:
5980:
5978:
5975:
5973:
5970:
5968:
5965:
5963:
5960:
5958:
5955:
5954:
5952:
5950:
5946:
5940:
5937:
5935:
5932:
5930:
5927:
5925:
5922:
5920:
5917:
5915:
5912:
5910:
5907:
5905:
5902:
5900:
5897:
5895:
5892:
5890:
5887:
5885:
5882:
5880:
5877:
5875:
5872:
5870:
5867:
5865:
5864:Padmasambhava
5862:
5860:
5857:
5855:
5852:
5850:
5847:
5845:
5842:
5840:
5837:
5835:
5832:
5830:
5827:
5825:
5822:
5820:
5817:
5815:
5812:
5810:
5807:
5805:
5802:
5800:
5797:
5795:
5792:
5790:
5787:
5785:
5782:
5781:
5779:
5777:
5776:Major figures
5773:
5767:
5764:
5760:
5757:
5756:
5755:
5752:
5750:
5747:
5745:
5742:
5740:
5737:
5735:
5732:
5730:
5727:
5723:
5722:Western tulku
5720:
5719:
5718:
5715:
5713:
5710:
5708:
5705:
5703:
5700:
5698:
5695:
5693:
5690:
5688:
5685:
5683:
5680:
5678:
5675:
5673:
5670:
5668:
5665:
5663:
5660:
5658:
5655:
5654:
5652:
5650:
5646:
5638:
5635:
5633:
5630:
5628:
5625:
5623:
5620:
5619:
5618:
5615:
5613:
5610:
5608:
5605:
5603:
5600:
5598:
5595:
5594:
5592:
5590:
5586:
5580:
5577:
5573:
5570:
5569:
5568:
5565:
5561:
5558:
5556:
5553:
5551:
5548:
5547:
5546:
5543:
5539:
5536:
5534:
5531:
5529:
5526:
5524:
5523:Five precepts
5521:
5520:
5519:
5516:
5512:
5509:
5507:
5504:
5502:
5501:Dhamma vicaya
5499:
5497:
5494:
5493:
5492:
5489:
5485:
5482:
5481:
5480:
5477:
5475:
5472:
5470:
5467:
5463:
5460:
5458:
5455:
5453:
5450:
5449:
5448:
5445:
5443:
5440:
5438:
5435:
5433:
5430:
5428:
5425:
5421:
5418:
5416:
5413:
5412:
5411:
5408:
5406:
5403:
5399:
5396:
5394:
5391:
5389:
5386:
5384:
5381:
5379:
5376:
5374:
5371:
5369:
5366:
5364:
5361:
5359:
5356:
5354:
5351:
5348:
5344:
5341:
5339:
5336:
5334:
5331:
5329:
5326:
5323:
5322:
5317:
5315:
5312:
5311:
5310:
5307:
5305:
5302:
5300:
5297:
5295:
5292:
5290:
5287:
5285:
5282:
5280:
5277:
5275:
5272:
5270:
5269:Buddhābhiṣeka
5267:
5263:
5260:
5258:
5255:
5253:
5250:
5248:
5245:
5244:
5243:
5240:
5238:
5235:
5233:
5230:
5229:
5227:
5225:
5221:
5215:
5212:
5210:
5207:
5205:
5202:
5200:
5197:
5195:
5192:
5188:
5185:
5183:
5180:
5178:
5175:
5173:
5170:
5169:
5168:
5165:
5161:
5158:
5156:
5153:
5151:
5148:
5146:
5143:
5141:
5138:
5136:
5133:
5131:
5128:
5124:
5121:
5119:
5116:
5114:
5111:
5109:
5106:
5105:
5104:
5101:
5100:
5099:
5096:
5095:
5093:
5091:
5087:
5081:
5078:
5074:
5071:
5069:
5066:
5064:
5061:
5059:
5056:
5054:
5051:
5049:
5046:
5045:
5044:
5041:
5039:
5036:
5035:
5033:
5031:
5027:
5021:
5018:
5014:
5011:
5009:
5006:
5004:
5001:
5000:
4999:
4996:
4994:
4991:
4989:
4986:
4984:
4981:
4979:
4976:
4974:
4971:
4969:
4966:
4964:
4961:
4959:
4956:
4954:
4951:
4949:
4946:
4944:
4941:
4939:
4936:
4934:
4931:
4929:
4926:
4924:
4921:
4919:
4916:
4914:
4913:Enlightenment
4911:
4909:
4906:
4904:
4903:Dhamma theory
4901:
4899:
4898:Buddha-nature
4896:
4894:
4891:
4889:
4886:
4884:
4881:
4880:
4878:
4876:
4872:
4866:
4863:
4861:
4858:
4856:
4853:
4851:
4848:
4846:
4843:
4841:
4838:
4836:
4833:
4831:
4828:
4826:
4823:
4821:
4818:
4816:
4813:
4811:
4808:
4806:
4803:
4801:
4798:
4796:
4793:
4791:
4788:
4786:
4783:
4781:
4778:
4776:
4773:
4772:
4770:
4768:
4764:
4758:
4755:
4753:
4750:
4748:
4745:
4743:
4740:
4738:
4737:Samantabhadra
4735:
4733:
4730:
4728:
4725:
4723:
4720:
4718:
4715:
4711:
4708:
4707:
4706:
4703:
4702:
4700:
4698:
4694:
4688:
4685:
4683:
4680:
4676:
4670:
4668:
4662:
4660:
4654:
4652:
4646:
4644:
4638:
4636:
4630:
4628:
4622:
4621:
4620:
4617:
4615:
4612:
4610:
4607:
4605:
4602:
4600:
4597:
4595:
4592:
4590:
4587:
4585:
4582:
4580:
4577:
4575:
4572:
4570:
4567:
4565:
4562:
4560:
4557:
4556:
4554:
4552:
4548:
4542:
4539:
4537:
4534:
4532:
4529:
4525:
4522:
4520:
4517:
4515:
4512:
4511:
4510:
4507:
4505:
4502:
4501:
4499:
4497:
4493:
4487:
4484:
4482:
4479:
4477:
4469:
4468:
4465:
4460:
4455:
4450:
4442:
4437:
4435:
4430:
4428:
4423:
4422:
4419:
4412:
4409:
4406:
4403:
4401:
4398:
4396:
4392:
4388:
4385:
4383:
4379:
4375:
4372:
4371:
4367:
4353:
4349:
4343:
4339:
4338:
4332:
4318:
4314:
4312:3-11-009896-2
4308:
4304:
4297:
4296:
4290:
4287:
4281:
4277:
4273:
4269:
4264:
4261:
4257:
4254:(3): 237–62,
4253:
4249:
4244:
4241:
4235:
4231:
4227:
4223:
4218:
4214:
4209:
4206:(1): 160–74,
4205:
4201:
4200:
4199:Open Theology
4194:
4191:
4187:
4183:
4179:
4175:
4171:
4167:
4163:
4162:
4156:
4153:
4147:
4143:
4139:
4135:
4130:
4127:
4123:
4119:
4115:
4114:
4109:
4105:
4098:
4094:
4090:
4083:
4079:
4075:
4071:
4067:
4063:
4058:
4055:
4049:
4045:
4038:
4037:
4031:
4021:on 1 May 2018
4017:
4013:
4011:0-415-37123-6
4007:
4003:
3996:
3995:
3990:
3986:
3983:
3979:
3975:
3971:
3970:East and West
3966:
3963:
3959:
3956:(1): 173–86,
3955:
3951:
3950:
3944:
3941:
3937:
3933:
3929:
3928:Bareau, André
3925:
3922:
3918:
3915:(2): 135–48,
3914:
3910:
3906:
3902:
3901:
3896:
3889:
3885:
3884:
3878:
3875:
3871:
3870:Thompson 2015
3866:
3863:
3859:
3858:Thompson 2015
3854:
3851:
3847:
3846:Thompson 2015
3842:
3840:
3838:
3836:
3832:
3828:
3827:Thompson 2017
3823:
3820:
3815:
3814:
3806:
3803:
3798:
3797:
3789:
3786:
3781:
3777:
3776:
3771:
3764:
3762:
3758:
3753:
3752:
3744:
3741:
3736:
3735:
3727:
3724:
3711:
3707:
3701:
3698:
3694:
3689:
3686:
3673:
3669:
3668:
3663:
3656:
3654:
3650:
3646:
3645:Thompson 2017
3641:
3638:
3634:
3633:Thompson 2017
3629:
3626:
3622:
3617:
3614:
3610:
3605:
3603:
3599:
3586:
3582:
3578:
3574:
3570:
3566:
3559:
3556:
3551:
3547:
3543:
3539:
3532:
3529:
3516:
3512:
3508:
3504:
3498:
3495:
3491:
3486:
3483:
3479:
3478:Thompson 2017
3474:
3471:
3467:
3466:Thompson 2017
3462:
3459:
3454:
3448:
3444:
3440:
3436:
3429:
3427:
3423:
3419:
3414:
3411:
3408:, p. 95.
3407:
3402:
3399:
3395:
3394:Thompson 2017
3390:
3388:
3386:
3382:
3377:
3371:
3367:
3363:
3356:
3353:
3349:
3344:
3341:
3337:
3332:
3329:
3325:
3320:
3317:
3312:
3308:
3304:
3300:
3296:
3290:
3287:
3283:
3278:
3275:
3271:
3270:Gombrich 2006
3266:
3263:
3259:
3258:Gombrich 2006
3254:
3251:
3247:
3242:
3239:
3235:
3230:
3227:
3223:
3218:
3215:
3211:
3210:Gombrich 2006
3206:
3203:
3199:
3198:Gombrich 2006
3194:
3191:
3187:
3182:
3180:
3176:
3172:
3171:Gombrich 2006
3167:
3164:
3160:
3159:Gombrich 2006
3155:
3152:
3148:
3147:Gombrich 2006
3143:
3140:
3135:
3129:
3121:
3117:
3111:
3108:
3104:
3099:
3096:
3093:, p. 42.
3092:
3087:
3085:
3081:
3073:
3069:
3065:
3061:
3057:
3053:
3046:
3043:
3038:
3034:
3030:
3026:
3022:
3018:
3014:
3010:
3006:
3005:Loy, David R.
3000:
2997:
2992:
2986:
2982:
2978:
2974:
2967:
2964:
2959:
2953:
2949:
2945:
2941:
2934:
2931:
2926:
2924:0-7914-4777-4
2920:
2916:
2912:
2908:
2904:
2900:
2894:
2891:
2886:
2880:
2876:
2872:
2871:
2863:
2860:
2855:
2849:
2845:
2841:
2834:
2830:
2826:
2820:
2817:
2809:
2805:
2799:
2795:
2788:
2787:
2779:
2776:
2772:
2767:
2764:
2760:
2755:
2752:
2747:
2743:
2739:
2735:
2731:
2727:
2723:
2719:
2712:
2710:
2708:
2706:
2702:
2698:
2697:Thompson 2015
2693:
2690:
2686:
2681:
2679:
2677:
2673:
2669:
2664:
2661:
2657:
2656:Gombrich 2006
2652:
2650:
2646:
2642:
2641:Thompson 2017
2637:
2634:
2630:
2625:
2622:
2618:
2617:Thompson 2015
2613:
2610:
2606:
2601:
2599:
2595:
2591:
2586:
2583:
2579:
2578:Thompson 2017
2574:
2572:
2568:
2564:
2559:
2556:
2552:
2547:
2544:
2540:
2535:
2532:
2528:
2523:
2521:
2517:
2513:
2508:
2506:
2502:
2498:
2497:Thompson 2015
2493:
2491:
2489:
2487:
2485:
2481:
2477:
2472:
2469:
2465:
2464:Gombrich 2006
2460:
2458:
2456:
2454:
2450:
2446:
2441:
2439:
2435:
2431:
2426:
2424:
2420:
2417:, p. 91.
2416:
2411:
2409:
2407:
2405:
2401:
2396:
2390:
2386:
2382:
2378:
2372:
2369:
2365:
2364:Gombrich 2006
2360:
2357:
2353:
2352:Gombrich 2006
2348:
2346:
2344:
2342:
2340:
2338:
2334:
2330:
2325:
2322:
2318:
2317:Gombrich 2006
2313:
2310:
2306:
2301:
2299:
2297:
2293:
2289:
2288:Gombrich 2006
2284:
2282:
2278:
2274:
2269:
2266:
2261:
2257:
2253:
2249:
2245:
2242:(in German).
2241:
2240:
2231:
2228:
2224:
2219:
2217:
2213:
2209:
2204:
2202:
2200:
2198:
2196:
2192:
2188:
2183:
2181:
2179:
2175:
2171:
2166:
2164:
2162:
2160:
2158:
2156:
2154:
2152:
2150:
2146:
2142:
2137:
2134:
2123:on 2023-02-01
2119:
2115:
2111:
2107:
2104:(in French).
2103:
2102:
2093:
2086:
2083:
2079:
2078:Thompson 2015
2074:
2072:
2070:
2068:
2066:
2062:
2058:
2053:
2050:
2046:
2041:
2038:
2034:
2029:
2027:
2025:
2023:
2021:
2019:
2017:
2015:
2013:
2011:
2009:
2007:
2005:
2003:
2001:
1999:
1995:
1991:
1990:Thompson 2015
1986:
1983:
1980:, p. 36.
1979:
1974:
1971:
1967:
1966:Gombrich 2006
1962:
1959:
1955:
1954:Gombrich 2006
1950:
1948:
1946:
1942:
1938:
1933:
1930:
1926:
1921:
1918:
1914:
1913:Thompson 2017
1909:
1907:
1903:
1899:
1894:
1892:
1890:
1886:
1882:
1877:
1875:
1873:
1869:
1865:
1860:
1858:
1856:
1854:
1852:
1850:
1848:
1844:
1840:
1835:
1833:
1831:
1827:
1823:
1818:
1816:
1812:
1808:. p. 39.
1807:
1803:
1796:
1795:
1790:
1784:
1781:
1777:
1776:Thompson 2015
1772:
1770:
1768:
1766:
1764:
1760:
1756:
1755:Gombrich 2006
1751:
1749:
1745:
1741:
1740:Thompson 2015
1736:
1734:
1732:
1728:
1723:
1719:
1715:
1711:
1707:
1703:
1699:
1693:
1691:
1687:
1683:
1678:
1675:
1671:
1670:Gombrich 2006
1666:
1663:
1658:
1652:
1648:
1644:
1637:
1633:
1629:
1623:
1621:
1619:
1617:
1615:
1613:
1611:
1609:
1607:
1605:
1603:
1601:
1599:
1597:
1593:
1587:
1579:
1578:
1571:
1568:
1564:
1558:
1555:
1551:
1547:
1541:
1538:
1533:
1530:Buddhologist
1527:
1524:
1518:
1515:
1508:
1505:
1501:
1496:
1493:
1489:
1485:
1479:
1476:
1470:
1467:
1461:
1458:
1451:
1447:
1444:
1440:
1437:
1436:
1432:
1430:
1428:
1424:
1423:Siṃsapa Grove
1420:
1416:
1412:
1407:
1405:
1401:
1397:
1393:
1389:
1385:
1379:
1376:
1372:
1366:
1360:
1357:
1353:
1352:
1347:
1342:
1339:
1331:
1327:
1320:
1318:
1316:
1310:
1306:
1304:
1300:
1296:
1292:
1288:
1284:
1279:
1277:
1273:
1264:
1260:
1252:
1248:
1243:
1236:
1234:
1232:
1228:
1224:
1219:
1217:
1213:
1209:
1205:
1201:
1197:
1190:
1183:
1153:
1151:
1149:
1145:
1141:
1136:
1134:
1130:
1126:
1121:
1119:
1118:L. S. Cousins
1114:
1110:
1106:
1102:
1098:
1093:
1091:
1087:
1083:
1079:
1075:
1071:
1067:
1059:
1054:
1050:
1048:
1044:
1043:
1036:
1034:
1030:
1026:
1020:
1018:
1014:
1010:
1009:
1000:
995:
994:Uttar Pradesh
991:
988:monastery at
987:
982:
975:
973:
971:
970:enlightenment
967:
961:
959:
955:
946:
941:
937:
935:
930:
928:
924:
920:
915:
913:
909:
905:
901:
897:
893:
887:
883:
879:
875:
868:
863:
859:
855:
853:
848:
847:he observes.
846:
842:
838:
829:
824:
817:
815:
813:
809:
805:
798:
796:
792:
788:
784:
780:
776:
770:
768:
764:
760:
756:
752:
746:
744:
740:
736:
732:
728:
724:
720:
712:
707:
700:
698:
696:
692:
683:
678:
671:
669:
665:
662:
657:
655:
650:
648:
644:
640:
636:
628:
623:
616:
614:
611:
605:
603:
599:
595:
591:
587:
583:
579:
575:
574:
569:
561:
556:
554:
552:
548:
547:
542:
541:Buddha Nature
538:
534:
530:
526:
522:
517:
515:
511:
507:
503:
499:
495:
491:
487:
483:
479:
474:
472:
468:
464:
460:
456:
452:
448:
444:
440:
436:
435:Pāli language
432:
428:
420:
416:
409:
407:
405:
401:
397:
393:
389:
385:
381:
377:
373:
369:
364:
362:
357:
353:
349:
345:
340:
338:
334:
330:
326:
304:
300:
292:
288:
283:
278:
268:
266:
262:
254:
252:
248:
238:
236:
232:
227:
222:
212:
210:
206:
201:
196:
186:
184:
180:
176:
172:
170:
166:
162:
158:
156:
152:
148:
144:
137:
130:
127:
123:
118:
114:
110:
107:
104:
100:
96:
92:
89:
86:
82:
78:
74:
70:
66:
62:
57:
50:
45:
38:
33:
19:
7509:
7172:Sambhavanath
7019:Bodhisattvas
6939:Christianity
6934:Baháʼí Faith
6799:Dharmachakra
6789:Prayer wheel
6779:Prayer beads
6547:Architecture
6426:969 Movement
6210:Saudi Arabia
6188:Central Asia
6181:South Africa
6003:
5986:
5919:Panchen Lama
5824:Buddhapālita
5420:Satipatthana
5415:Mindful Yoga
5328:Recollection
5242:Brahmavihara
5113:Japanese Zen
5108:Chinese Chan
5068:Animal realm
4875:Key concepts
4804:
4697:Bodhisattvas
4509:Three Jewels
4376:, canonical
4356:, retrieved
4336:
4324:, retrieved
4317:the original
4294:
4271:
4251:
4247:
4225:
4203:
4197:
4165:
4159:
4137:
4112:
4092:
4088:
4069:
4065:
4035:
4023:, retrieved
4016:the original
3993:
3973:
3969:
3953:
3947:
3931:
3912:
3908:
3897:Bibliography
3881:
3877:
3865:
3853:
3822:
3811:
3805:
3794:
3788:
3780:the original
3775:Bangkok Post
3773:
3749:
3743:
3732:
3726:
3714:. Retrieved
3700:
3688:
3676:. Retrieved
3667:Bangkok Post
3665:
3640:
3628:
3616:
3589:. Retrieved
3572:
3568:
3558:
3541:
3537:
3531:
3519:. Retrieved
3510:
3497:
3485:
3473:
3461:
3438:
3418:Mathers 2013
3413:
3401:
3361:
3355:
3343:
3331:
3319:
3298:
3289:
3277:
3265:
3253:
3246:Analayo 2008
3241:
3229:
3217:
3205:
3193:
3166:
3154:
3142:
3119:
3115:
3110:
3098:
3059:
3055:
3045:
3012:
3008:
2999:
2976:
2973:Powers, John
2966:
2943:
2933:
2910:
2893:
2869:
2862:
2839:
2819:
2808:the original
2785:
2778:
2766:
2754:
2721:
2717:
2692:
2668:Analayo 2008
2663:
2636:
2629:Analayo 2008
2624:
2612:
2605:Mathers 2013
2590:Analayo 2008
2585:
2558:
2551:Analayo 2008
2546:
2534:
2471:
2380:
2371:
2359:
2329:Analayo 2008
2324:
2312:
2268:
2243:
2237:
2230:
2223:Barrett 2004
2187:Barrett 2004
2136:
2125:. Retrieved
2118:the original
2105:
2099:
2085:
2052:
2045:Analayo 2008
2040:
1985:
1973:
1961:
1937:Analayo 2008
1932:
1920:
1881:Analayo 2008
1793:
1789:Norman, K.R.
1783:
1705:
1701:
1677:
1665:
1642:
1636:"Aṅgulimāla"
1577:Mahābharatha
1575:
1570:
1557:
1540:
1532:André Bareau
1526:
1517:
1507:
1495:
1478:
1469:
1460:
1418:
1414:
1408:
1404:non-violence
1403:
1399:
1395:
1387:
1384:Satish Kumar
1381:
1374:
1371:Satish Kumar
1368:
1363:
1349:
1343:
1334:
1330:Satish Kumar
1311:
1307:
1280:
1272:moral injury
1256:
1230:
1220:
1192:
1186:
1163:
1143:
1137:
1132:
1129:Kalmashapada
1122:
1094:
1063:
1046:
1042:Book of Manu
1040:
1038:
1022:
1008:Mahābharatha
1006:
1004:
962:
950:
945:Hem Vejakorn
931:
926:
916:
907:
891:
889:
881:
877:
873:
867:Hem Vejakorn
856:
852:André Bareau
849:
833:
800:
772:
747:
738:
716:
694:
687:
682:Hem Vejakorn
666:
658:
653:
651:
632:
606:
571:
565:
544:
524:
518:
506:Milindapañhā
492:discourses (
475:
471:Mahāsaṃghika
459:Sarvāstivāda
447:Saṃyuktāgama
424:
396:Satish Kumar
391:
380:moral injury
365:
361:act of truth
341:
298:
297:
226:Yāngjuémóluó
6864:Dharma talk
6693:Asalha Puja
6489:Eschatology
6292:Switzerland
6272:New Zealand
6200:Middle East
6109:Philippines
6029:Afghanistan
5834:Bodhidharma
5819:Buddhaghosa
5739:Householder
5649:Monasticism
5602:Bodhisattva
5457:Prostration
5410:Mindfulness
5338:Anapanasati
5321:Kammaṭṭhāna
5118:Korean Seon
5058:Asura realm
5053:Human realm
4993:Ten Fetters
4948:Parinirvana
4850:Uppalavanna
4815:Mahākaccana
4800:Mahākassapa
4732:Kṣitigarbha
4727:Ākāśagarbha
4624:Suddhodāna
4569:Four sights
4496:Foundations
4140:, Hoboken:
4095:: 1239–56,
3693:Harvey 2013
3621:Wilson 2016
3609:Wilson 2016
3348:Harvey 2013
3091:Kosuta 2017
2771:Wilson 2016
2759:Wilson 2016
2539:Kosuta 2017
2527:Bareau 1986
2512:Wilson 2016
2445:Wilson 2016
2273:Bareau 1986
2170:Wilson 2016
1978:Kosuta 2017
1925:Bareau 1986
1898:Bareau 1986
1839:Wilson 2016
1822:Wilson 2016
1291:restorative
1249:planting a
1064:Indologist
814:monastery.
625:Remains of
516:chronicle.
504:tales, the
482:Buddhaghosa
419:Buddhaghoṣa
400:non-violent
359:through an
282:Ongkhuliman
243:(Ankulimea)
241:អង្គុលីមាល៍
189:အင်္ဂုလိမာလ
94:Nationality
7516:Categories
7494:Saharanpur
7449:Chitrakoot
7332:Kaiserganj
7285:Hindustani
7197:Angulimala
6981:Psychology
6961:Gnosticism
6949:Comparison
6944:Influences
6926:Comparison
6809:Bhavacakra
6767:Kushinagar
6742:Pilgrimage
6688:Māgha Pūjā
6643:Bodhi Tree
6459:Buddhology
6449:Abhidharma
6441:Philosophy
6374:Menander I
6242:Costa Rica
6193:Uzbekistan
6034:Bangladesh
5988:Dhammapada
5972:Pali Canon
5934:Ajahn Chah
5914:Dalai Lama
5814:Kumārajīva
5809:Vasubandhu
5784:The Buddha
5692:Zen master
5627:Sakadagami
5607:Buddhahood
5538:Pratimokṣa
5353:Shikantaza
5309:Meditation
5284:Deity yoga
5155:Madhyamaka
5048:Deva realm
4943:Mindstream
4893:Bodhicitta
4805:Aṅgulimāla
4672:Devadatta
4648:Yaśodharā
4551:The Buddha
4541:Middle Way
4411:Angulimala
4391:discourses
4374:Theragāthā
4347:2865383016
4276:SUNY Press
4072:(2): 35–47
3544:(1): 282.
3311:2863845613
3015:(2): 230.
2915:SUNY Press
2913:. Albany:
2794:SUNY Press
2724:(4): 351.
2394:906831100X
2246:(2): 169.
2127:2021-03-16
1708:(2): 373.
1588:References
1552:'s palace.
1546:alms round
1500:Dhammapāla
1351:Angulimala
1251:Bodhi Tree
1196:compassion
1109:antinomian
1090:sanguinary
1001:Historical
713:, Thailand
695:Aṅgulimāla
551:epigraphic
486:Dhammapāla
439:Theragāthā
299:Aṅgulimāla
175:Aṅgulimāla
141:Aṅgulimāla
41:Aṅgulimāla
7489:Prayagraj
7484:Moradabad
7454:Gorakhpur
7337:Shrawasti
7304:Transport
7233:Balrampur
7228:Shravasti
7211:Districts
7177:Aciravati
7162:Shravasti
7049:Festivals
7029:Buddhists
6991:Theosophy
6794:Symbolism
6784:Hama yumi
6757:Bodh Gaya
6524:Socialism
6499:Evolution
6474:Economics
6312:Venezuela
6227:Australia
6222:Argentina
6146:Sri Lanka
6141:Singapore
6059:Indonesia
6021:Countries
5962:Tripiṭaka
5924:Ajahn Mun
5799:Nagarjuna
5794:Aśvaghoṣa
5677:Anagārika
5672:Śrāmaṇerī
5667:Śrāmaṇera
5662:Bhikkhunī
5622:Sotāpanna
5511:Passaddhi
5452:Offerings
5427:Nekkhamma
5304:Iddhipada
5224:Practices
5194:Theravada
5167:Vajrayana
5160:Yogachara
5130:Pure Land
5043:Six Paths
5030:Cosmology
4810:Anuruddha
4785:Sāriputta
4775:Kaundinya
4767:Disciples
4742:Vajrapāṇi
4594:Footprint
4559:Tathāgata
4190:170623031
4126:793535195
4078:Loy, D.R.
4002:Routledge
3991:(2006) ,
3940:0069-5580
3581:2050-487X
3128:cite book
3068:1076-9005
2746:164088507
1722:161453683
1563:Tripiṭaka
1443:Christian
1396:terrorist
1283:David Loy
1231:stillness
1154:Doctrinal
1148:dionysian
1125:Hui-chiao
1097:Xuan Zang
1058:Xuan Zang
990:Shravasti
514:Mahāvaṃsa
463:Kāśyapīya
427:Theravāda
356:his power
329:Theravāda
257:අංගුලිමාල
102:Education
7499:Varanasi
7479:Mirzapur
7439:Bareilly
7434:Azamgarh
7351:See also
7327:Bahraich
7254:Ghaghara
7223:Bahraich
7192:Pasenadi
7167:Jetavana
7067:Category
6996:Violence
6966:Hinduism
6914:Sanskrit
6869:Hinayana
6854:Amitābha
6814:Swastika
6683:Uposatha
6673:Holidays
6658:Calendar
6504:Humanism
6342:Kanishka
6332:Timeline
6156:Thailand
6124:Kalmykia
6119:Buryatia
6104:Pakistan
6089:Mongolia
6084:Maldives
6079:Malaysia
6044:Cambodia
5909:Shamarpa
5904:Nichiren
5854:Xuanzang
5789:Nagasena
5707:Rinpoche
5437:Pāramitā
5279:Devotion
5199:Navayana
5187:Dzogchen
5150:Nichiren
5098:Mahayana
5090:Branches
4968:Saṅkhāra
4717:Mañjuśrī
4674:(cousin)
4666:(cousin)
4634:(mother)
4626:(father)
4614:Miracles
4564:Birthday
4481:Glossary
4454:Buddhism
4358:30 April
4352:archived
4326:29 April
4248:Exchange
4182:24663383
4110:(1960),
4097:archived
4080:(2009),
3982:29757423
3710:Archived
3672:Archived
3585:Archived
3515:Archived
3490:Loy 2009
3072:Archived
3029:20109462
2901:(2001).
2831:(2013).
2476:Loy 2009
2379:(1988).
2305:Zin 2005
2260:23658630
2208:Zin 2005
2141:Zin 2005
1864:Zin 2005
1791:(1994).
1634:(2013).
1550:Pasenadi
1433:See also
1247:Pasenadi
1227:avihiṃsa
1140:Gandhāra
1076:form of
1025:Sanskrit
986:Jetavana
976:Analysis
934:almsfood
828:Songhkla
812:Jetavana
808:admitted
806:. He is
795:asaññato
763:Sanskrit
719:Pasenadi
598:Sutasoma
586:Sanskrit
529:Mahāyāna
352:the king
348:Sāvatthī
325:Buddhism
155:Sanskrit
88:Buddhism
84:Religion
69:Sāvatthī
59:Personal
7469:Lucknow
7429:Ayodhya
7424:Aligarh
7187:Visakha
7129:General
7044:Temples
7024:Buddhas
6986:Science
6976:Judaism
6971:Jainism
6889:Lineage
6849:Abhijñā
6819:Thangka
6762:Sarnath
6747:Lumbini
6668:Funeral
6663:Cuisine
6539:Culture
6514:Reality
6464:Creator
6454:Atomism
6324:History
6297:Ukraine
6257:Germany
6176:Senegal
6166:Vietnam
6094:Myanmar
5894:Shinran
5884:Karmapa
5859:Shandao
5829:Dignāga
5754:Śrāvaka
5734:Donchee
5729:Kappiya
5687:Sayadaw
5657:Bhikkhu
5632:Anāgāmi
5589:Nirvana
5555:Samadhi
5442:Paritta
5383:Tonglen
5378:Mandala
5333:Smarana
5314:Mantras
5262:Upekkha
5232:Bhavana
5182:Shingon
5135:Tiantai
4988:Tathātā
4978:Śūnyatā
4973:Skandha
4963:Saṃsāra
4958:Rebirth
4933:Kleshas
4923:Indriya
4825:Subhūti
4710:Guanyin
4664:Ānanda
4656:Rāhula
4536:Nirvana
4476:Outline
3062:: 522.
2909:(ed.).
1484:Magadha
1427:Kosambī
1229:) with
1133:brahman
1070:Saivite
996:, India
912:Buddhas
810:in the
739:abhiññā
735:abhiññā
635:brahman
610:Nirvana
594:Saudāsa
521:Avadāna
469:by the
433:in the
382:and an
333:brigand
311:
251:Sinhala
209:Chinese
183:Burmese
146:English
125:Teacher
73:Magadha
7527:Arhats
7474:Meerut
7464:Kanpur
7459:Jhansi
7311:NH 28C
7264:Sarayu
7249:Ganges
7123:topics
7039:Sutras
7034:Suttas
6899:Siddhi
6884:Koliya
6859:Brahmā
6774:Poetry
6720:Mantra
6710:Kasaya
6582:Pagoda
6562:Kyaung
6557:Vihāra
6552:Temple
6494:Ethics
6337:Ashoka
6287:Sweden
6282:Poland
6277:Norway
6267:Mexico
6252:France
6237:Canada
6232:Brazil
6171:Africa
6151:Taiwan
6114:Russia
6039:Bhutan
5999:Vinaya
5879:Naropa
5869:Saraha
5804:Asanga
5560:Prajñā
5469:Refuge
5432:Nianfo
5393:Tertön
5388:Tantra
5373:Ganana
5363:Tukdam
5289:Dhyāna
5257:Mudita
5252:Karuṇā
5145:Risshū
5140:Huayan
5073:Naraka
5013:Anattā
5008:Dukkha
5003:Anicca
4908:Dharma
4860:Channa
4795:Ānanda
4780:Assaji
4747:Skanda
4650:(wife)
4619:Family
4599:Relics
4524:Sangha
4519:Dharma
4514:Buddha
4344:
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1413:novel
1400:ahiṃsa
1373:,
1216:Dharma
1204:karuṇa
1182:done.
1078:tantra
1074:Shakti
1033:Dharma
723:Kosala
711:Hatyai
661:Taxila
654:ahiṃsa
627:Taxila
582:yakkha
573:yaksha
502:Jātaka
372:Tantra
337:Buddha
221:Pinyin
129:Buddha
106:Taxila
97:Indian
7444:Basti
7342:Gonda
7259:Rapti
7218:Gonda
7136:Awadh
7011:Lists
6879:Kalpa
6874:Iddhi
6737:Music
6732:Mudra
6698:Vassa
6678:Vesak
6648:Budai
6594:Candi
6577:Stupa
6509:Logic
6262:Italy
6161:Tibet
6099:Nepal
6069:Korea
6064:Japan
6054:India
6049:China
5994:Sutra
5949:Texts
5899:Dōgen
5889:Hōnen
5874:Atiśa
5839:Zhiyi
5749:Achar
5717:Tulku
5712:Geshe
5697:Rōshi
5682:Ajahn
5637:Arhat
5597:Bodhi
5567:Vīrya
5484:Sacca
5479:Satya
5474:Sādhu
5462:Music
5405:Merit
5398:Terma
5358:Zazen
5294:Faith
5247:Mettā
4928:Karma
4888:Bardo
4855:Asita
4845:Khema
4835:Upāli
4820:Nanda
4658:(son)
4632:Māyā
4609:Films
4486:Index
4320:(PDF)
4299:(PDF)
4186:S2CID
4178:JSTOR
4100:(PDF)
4085:(PDF)
4040:(PDF)
4025:1 May
4019:(PDF)
3998:(PDF)
3978:JSTOR
3716:3 May
3678:2 May
3591:7 May
3521:4 May
3118:[
3075:(PDF)
3033:S2CID
3025:JSTOR
2905:. In
2836:(PDF)
2811:(PDF)
2790:(PDF)
2742:S2CID
2734:JSTOR
2256:JSTOR
2121:(PDF)
2096:(PDF)
1798:(PDF)
1718:S2CID
1639:(PDF)
1452:Notes
1446:Bible
1245:King
1237:Other
1212:iddhi
1144:yakṣa
1082:Śaiva
1013:Vedic
904:gotta
787:daṇḍa
779:ṭhita
767:ṛddhi
759:iddhi
639:Garga
617:Youth
590:yakṣa
557:Story
546:sūtra
498:sutta
235:Khmer
195:MLCTS
7419:Agra
7295:Urdu
6909:Pāḷi
6894:Māra
6804:Flag
6205:Iran
6129:Tuva
6074:Laos
5702:Lama
5550:Śīla
5518:Śīla
5506:Pīti
5496:Sati
5447:Puja
5368:Koan
5274:Dāna
4865:Yasa
4752:Tārā
4378:Pāli
4360:2018
4342:ISBN
4328:2018
4307:ISBN
4280:ISBN
4234:ISBN
4146:ISBN
4122:OCLC
4048:ISBN
4027:2018
4006:ISBN
3936:ISSN
3718:2018
3680:2018
3593:2018
3577:ISSN
3523:2018
3447:ISBN
3370:ISBN
3307:OCLC
3134:link
3064:ISSN
2985:ISBN
2952:ISBN
2919:ISBN
2879:ISBN
2848:ISBN
2798:ISBN
2389:ISBN
1651:ISBN
1580:1,3.
1535:art.
1488:Aṅga
1223:Pali
1208:Pali
1200:Pali
1086:Kāli
1015:and
954:hell
908:jāti
900:Pali
892:Jāti
837:Pali
791:Pali
783:Pali
775:Pali
755:Pali
731:Pali
578:Pali
494:Pali
490:Pāli
461:and
344:Pāli
308:lit.
303:Pali
277:RTGS
265:Thai
215:央掘魔羅
169:Pali
77:Aṅga
64:Born
6631:Art
6567:Wat
5103:Zen
4393:by
4256:doi
4208:doi
4170:doi
3958:doi
3917:doi
3546:doi
3017:doi
2726:doi
2248:doi
2110:doi
1710:doi
1486:or
1293:or
1218:).
1072:or
992:in
394:by
75:or
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6133:ru
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