Aṅgulimāla - Knowledge

1242: 706: 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 664:

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.

981: 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 415: 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 1313:

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

823: 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. 622: 1365:

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

1326: 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 7063: 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 7074: 1053: 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 4472: 4459: 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 4449: 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 835:

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: 749:

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], 1359:

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. 1364:

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

3071: 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 1335:

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 1265:

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, 2235:

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. 667:

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 1241: 549:

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 3992: 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 705: 4293: 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 ( 7377: 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. 5213: 968:

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 2238: 1278:

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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is the main theme of Aṅgulimāla's story, and that witnessing such rehabilitation is the reason why King Pasenadi does not persecute Aṅgulimāla.

7546: 6603: 4583: 1801: 1792: 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. 4283: 4237: 4149: 4051: 3450: 3373: 2988: 2955: 2882: 2851: 2801: 1654: 7541: 7521: 4766: 4608: 1005:

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",

7493: 7448: 7382: 7331: 6943: 2384: 2807: 2094:[No alcoholic beverages, no meat: one particular characteristic of Chinese Buddhism, seen through the manuscripts of Dunhuang] 454: 7488: 7483: 7453: 7336: 7097: 6840: 6390: 4485: 4416: 6933: 854:'s observation that there was an unwritten agreement of mutual non-interference between the Buddha and kings and rulers of the time. 7498: 7478: 7438: 7433: 7428: 7326: 7232: 4686: 4310: 4009: 2922: 2092:"Pas de boissons alcoolisées, pas de viande : une particularité du bouddhisme chinois vue à travers les manuscrits de Dunhuang" 4829: 3584: 980: 3769: 335:

who completely transforms after a conversion to Buddhism, he is seen as the example par excellence of the redemptive power of the

7468: 7423: 6618: 6363: 2832: 1635: 3709: 7473: 7463: 7458: 7010: 7000: 1700:(24 December 2009). "Review of Richard F. Gombrich: How Buddhism began: the conditioned genesis of the early teachings, 1996". 532: 3360:

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. 7418: 7387: 6925: 6623: 6306: 4598: 4431: 1402:

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".

3442: 1297:, and therefore considers the story "flawed" as an example of justice. Former politician and community health scholar 31: 600:

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

843:) and offers to donate robe materials to Aṅgulimāla. Aṅgulimāla, however, does not accept the gift, because of an 6938: 6751: 6741: 6613: 5596: 5176: 4937: 4912: 1302: 375: 5236: 1257:

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".

7367: 6980: 6960: 6291: 6271: 6028: 5758: 5559: 5320: 5002: 4952: 3365: 3302: 2906: 1092:(violent) tantric practices. The textual inconsistencies discovered could be explained through this theory. 621: 4196:

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 6995: 6965: 6546: 6478: 6311: 6226: 6221: 6145: 6140: 6058: 4588: 4081: 1410: 5611: 4373: 6128: 5268: 2117: 1298: 7018: 6985: 6970: 6858: 6488: 6385: 6331: 6216: 6155: 6123: 6118: 6103: 6088: 6078: 6043: 5956: 5648: 5571: 5473: 5342: 5144: 4882: 4874: 4814: 4563: 4530: 4480: 4160: 4061: 1805: 1544:

According to some versions, however, the Buddha hears about Aṅgulimāla from monks, who have gone for

1391: 1345: 1262: 850:

In the end, the king chooses not to persecute Aṅgulimāla. This passage would agree with Buddhologist

476:

Apart from these early texts, there are also later renderings, which appear in the commentary to the

403: 290: 4799: 4726: 7284: 6825: 6704: 6538: 6513: 6503: 6463: 6440: 6323: 6296: 6256: 6175: 6165: 6093: 6020: 5451: 5308: 5089: 5067: 5019: 4839: 4639: 4495: 4475: 2947: 2898: 2828: 1631: 1290: 1127:, as well as in archaeological findings, Aṅgulimāla is identified with the mythological Hindu king 638: 446: 6687: 4404: 3507:"Human Rights including Economic, Social and Cultural Rights: Theoretical and Philosophical Basis" 7227: 7120: 6888: 6793: 6635: 6598: 6593: 6523: 6473: 6420: 6415: 6286: 6281: 6276: 6266: 6251: 6236: 6231: 6170: 6150: 6113: 6038: 5843: 5544: 5468: 5346: 5288: 5129: 5029: 4957: 4932: 4578: 4508: 4394: 4381: 4185: 4177: 4141: 3977: 3294: 3127: 3032: 3024: 2874: 2824: 2741: 2733: 2255: 1717: 1627: 1464:

In comparison, in 1994 scholars dated the life of the Buddha between the 5th and 4th century BCE.

1095:

The idea that Aṅgulimāla was part of a violent cult was already suggested by the Chinese pilgrim

1056:

The idea that Aṅgulimāla was part of a violent cult was already suggested by the Chinese pilgrim

965: 609: 477: 465:

schools and also contains versions of the story. A text translated in Chinese from the Sanskrit

462: 458: 48: 7222: 7201: 7140: 7066: 7028: 6724: 6709: 6672: 6657: 6430: 6346: 6261: 6098: 6063: 6048: 6010: 5775: 5765: 5446: 5293: 5278: 5149: 5072: 4992: 4927: 4859: 4746: 4704: 4503: 4386: 4341: 4306: 4302: 4279: 4233: 4145: 4121: 4117: 4047: 4005: 3935: 3887: 3576: 3446: 3369: 3306: 3063: 2984: 2951: 2918: 2878: 2847: 2797: 2388: 1650: 1337: 1275: 1215: 1024: 827: 762: 585: 5793: 659:

Having grown up, Ahiṃsaka is handsome, intelligent and well-behaved. His parents send him to

7258: 6714: 6667: 6662: 6518: 6483: 6458: 6453: 6204: 6160: 6073: 5748: 5404: 5397: 5181: 5171: 5057: 4721: 4593: 4255: 4207: 4169: 4111: 4107: 3988: 3957: 3916: 3545: 3016: 2725: 2247: 2109: 1709: 1065: 742: 450: 434: 367: 250: 208: 182: 5813: 4977: 4967: 4731: 418: 7526: 7268: 7078: 7023: 6975: 6903: 6773: 6571: 6551: 6493: 6405: 6068: 5966: 5549: 5532: 5517: 5495: 5047: 4917: 4751: 3904: 2376: 1286: 1270:

who bridges giving and taking life." Similarly, referring to the psychological concept of

1258: 1035:, and whoever asks without the Dharma, either occurs: one dies or one attracts animosity. 953: 939: 911: 861: 676: 442: 5823: 5537: 4784: 4647: 4246:

van Oosten, Karel (1 June 2008), "Kamma and Forgiveness with some Thoughts on Cambodia",

3927: 1531: 851: 27:

Important figure in early Buddhism seen as an example of the redemptive power of Buddhism

3564: 7289: 7253: 7217: 7156: 7033: 6736: 6586: 6368: 5948: 5928: 5848: 5527: 5461: 5436: 5298: 3779: 1314: 826:

Aṅgulimāla sitting down respectfully in front of the Buddha. Painting in Wat Pangla in

690: 567: 528: 466: 383: 336: 234: 5961: 5261: 5251: 1325: 1195: 7515: 7181: 6803: 6652: 5863: 5721: 5522: 5500: 5107: 4902: 4897: 4789: 4623: 4458: 4198: 4189: 3705: 3051: 2745: 1721: 1697: 1222: 1207: 1199: 1117: 1016: 993: 899: 836: 790: 782: 774: 754: 730: 577: 540: 509: 493: 264: 6848: 5753: 5631: 4987: 4982: 4410: 7171: 6893: 6878: 6798: 6788: 6630: 6425: 5918: 5419: 5414: 5241: 5112: 4448: 3774: 3666: 1442: 1422: 1383: 1370: 1329: 1271: 1128: 944: 918: 866: 681: 505: 470: 395: 379: 360: 5676: 5661: 5621: 4558: 3036: 1124: 797:) regarding creatures; therefore, I am standing still, you are not standing still. 4267: 4221: 4133: 3434: 2939: 2902: 2868: 1039:

Indologist Friedrich Wilhelm maintains that similar phrases already occur in the

6863: 6853: 6692: 5833: 5818: 5601: 5409: 5337: 5117: 4947: 4849: 4696: 4568: 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 7073: 5007: 4173: 7196: 6808: 6766: 6642: 6448: 6373: 5987: 5971: 5933: 5913: 5828: 5808: 5783: 5691: 5626: 5606: 5352: 5283: 5154: 5037: 4942: 4892: 4824: 4550: 4540: 4513: 4399: 4275: 3310: 2914: 2793: 2737: 1713: 1499: 1250: 1108: 1041: 807: 646: 550: 520: 485: 438: 430: 5122: 4259: 4125: 3939: 3580: 3067: 750: 355: 7176: 7161: 7089: 6783: 6756: 5923: 5798: 5510: 5426: 5303: 5193: 5166: 5159: 5079: 5042: 4809: 4774: 4741: 4716: 4671: 4077: 4001: 3004: 1562: 1282: 1147: 1096: 1057: 989: 513: 426: 328: 6556: 5392: 5246: 5012: 4794: 4663: 4655: 4212: 4138:

Self and No-Self Continuing the Dialogue Between Buddhism and Psychotherapy

3961: 3920: 3549: 2113: 519:

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 5318: 3020: 3007:(2008). "Awareness Bound and Unbound: Realizing the Nature of Attention". 2971:

Harvey, Peter (2010). "Buddhist Perspectives on Crime and Punishment". In

17: 7191: 7166: 6913: 6868: 6813: 6778: 6682: 6341: 5908: 5903: 5898: 5888: 5873: 5853: 5788: 5706: 5696: 5671: 5666: 5566: 5327: 5198: 5186: 5097: 4834: 4756: 4453: 1549: 1246: 1112: 1089: 985: 844: 811: 718: 642: 597: 545: 351: 347: 324: 154: 87: 68: 4181: 3981: 3882: 3028: 2977:

Destroying Mara Forever: Buddhist Ethics Essays in Honor of Damien Keown

2259: 865:

Aṅgulimāla made his "act of truth" to a pregnant woman, illustration by

7186: 6818: 6761: 6746: 5893: 5883: 5858: 5733: 5728: 5686: 5656: 5588: 5554: 5505: 5441: 5382: 5377: 5273: 5231: 5134: 4972: 4922: 4709: 4535: 4377: 3181: 3179: 3116:

Prüfung und Initiation im Buche Pausya und in der Biographie des Nāropa

1483: 1426: 1111:

practices (going against moral norms) which are only mentioned once in

1085: 1052: 957: 922: 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.

7248: 6898: 6883: 6719: 6581: 6561: 6336: 5998: 5878: 5868: 5803: 5431: 5387: 5372: 5362: 5332: 5313: 5256: 5139: 4907: 4779: 4523: 4518: 3731:

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: 1073: 1032: 803: 722: 660: 626: 572: 399: 371: 220: 128: 105: 566:

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 7263: 7135: 7038: 6873: 6731: 6697: 6677: 6647: 6576: 5993: 5838: 5716: 5711: 5681: 5636: 5483: 5478: 5357: 5062: 4887: 4854: 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: 1324: 1240: 1081: 1069: 1051: 979: 938: 895: 860: 821: 704: 675: 620: 523:

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

7294: 6908: 5701: 5367: 4864: 1545: 1487: 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.), 3841: 3839: 3837: 3835: 3389: 3387: 3385: 2016: 2014: 2012: 2010: 2008: 2006: 2004: 2002: 2000: 1998: 2651: 2649: 2573: 2571: 2492: 2490: 2488: 2486: 2484: 2459: 2457: 2455: 2453: 2440: 2438: 2410: 2408: 2406: 2404: 2347: 2345: 2343: 2341: 2339: 2337: 2283: 2281: 2073: 2071: 2069: 2067: 2065: 1949: 1947: 1945: 1908: 1906: 717:

Surviving villagers migrate from the area and complain to

3793:"Buddhist groups want King to help impose ban on movie". 3604: 3602: 2600: 2598: 2218: 2216: 2182: 2180: 2178: 1876: 1874: 1872: 1771: 1769: 1767: 1765: 1763: 1750: 1748: 1735: 1733: 1731: 1482:

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

2522: 2520: 2165: 2163: 2161: 2159: 2157: 2155: 2153: 2151: 2149: 1893: 1891: 1889: 1834: 1832: 1830: 1817: 1815: 858:

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: 3761: 3281: 3233: 3185: 3052:"Escaping the Inescapable: Changes in Buddhist Karma" 2300: 2298: 2296: 2203: 2201: 2199: 2197: 2195: 1859: 1857: 1855: 1853: 1851: 1849: 1847: 1681: 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

7411: 7350: 7319: 7303: 7277: 7241: 7210: 7149: 7128: 7009: 6924: 6839: 6537: 6439: 6322: 6019: 5947: 5774: 5647: 5587: 5222: 5088: 5028: 4873: 4765: 4695: 4549: 4494: 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. 263: 249: 233: 207: 181: 167: 153: 145: 138: 124: 119: 111: 101: 93: 83: 63: 58: 39: 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. 1622: 1620: 1618: 1616: 1362: 1161: 1021: 880: 872: 771: 1614: 1612: 1610: 1608: 1606: 1604: 1602: 1600: 1598: 1596: 1188:transl. Thanissaro Bhikkhu, quoted in Thompson 645:, and his mother called Mantānī. According to 159: 7105: 4432: 3655: 3653: 2711: 2709: 2707: 2705: 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: 7098: 7090: 4439: 4425: 4417: 4405:Angulimala: A Murderer's Road to Sainthood 3335: 3323: 3221: 3132:: CS1 maint: location missing publisher ( 3102: 2684: 2562: 2429: 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?" 3869: 3857: 3845: 3826: 3644: 3632: 3477: 3465: 3393: 3269: 3257: 3209: 3197: 3170: 3158: 3146: 2696: 2655: 2640: 2616: 2577: 2496: 2463: 2363: 2351: 2316: 2287: 2077: 1989: 1965: 1953: 1912: 1775: 1754: 1739: 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 3417: 3245: 2667: 2628: 2604: 2589: 2550: 2328: 2222: 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: 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 18:Angulimaal 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: 4309: 4282: 4236: 4188: 4180: 4148: 4124: 4050: 4008: 3980: 3938: 3579: 3449: 3372: 3309: 3066: 3037:411841 3035: 3027: 2987: 2954: 2921: 2881: 2850: 2800: 2744: 2736: 2391: 2258: 1720: 1653: 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:. 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