When Did Buddha Leave Home – The Angulimala Sutta is an interesting story from the Buddhist scriptures about a bloodthirsty murderer who lived when the Buddha was on earth. Terrorizing the kingdom of King Pasenadi, Angulimala was known for his garland of fingers, which he tore off his victims and wore around their necks. “Cruel, bloodthirsty, devoted to murder and slaughter, showing no mercy to living creatures, he turned villages into non-villages, towns into non-cities, settled countryside into unsettled countryside Gave.”
According to the story, Buddha was living in the area where Angulimala was free. The Buddha went into the city for alms, and when he had finished his meal, he took his bowl and walked along the road to the place where Angulimala was staying.
When Did Buddha Leave Home
Local farmers, herdsmen and shepherds warned the Buddha that Angulimala would ambush and kill groups of ten, twenty, thirty and forty people. They urged the Buddha to turn back, but he did not. Firmly, calmly, the Buddha walked in the direction of the killer’s lair.
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Angulimala saw the monk passing by alone and happily decided to kill him. Yet when he ran towards the Buddha, the Buddha “showed such a feat of spiritual strength that Angulimala, running with all his might, could not catch up with the blessed one walking at a normal pace.” Amazed by this display of power, Angulimala called out, “Wait, thinker! stop!”
Impressed by the words of the Buddha, Angulimala decided to give up violence. He threw his weapons off a cliff and requested initiation from the Buddha on the spot. The Buddha permitted this, and Angulimala joined the community of those who proceeded with saffron robes and shaved heads.
Angulimala can be read as the embodiment of brutal violence, indiscriminate and uncontrolled form of any concern towards living beings. This sutta illustrates the ability of Buddhist teachings to subdue humanity’s most vicious violent impulses and transform even the most depraved individuals into agents of nonviolence.
Even as Angulimala joins the Buddha’s community of monks, hordes of local villagers march towards King Pasenadi’s palace to plead for protection from Angulimala. They detail the horrific acts committed by Angulimala and ask the king to “stamp him”. The king, eager to protect his people, gathers an army of 500 and reaches the gates of the monastery where Angulimala resides.
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“Maharaj, suppose you have seen Angulimala with his hair and beard shaved, wearing saffron clothes, evicted from household life, refraining from killing living beings, refraining from taking what is not given, refraining from telling A liar, one who leads a pious life by eating only once a day, virtuous and of good character: what will you do with him?”
“Lord, we will bow before him, or stand to welcome him, or offer him a seat, or provide him with clothing, alms, lodging, or medicinal necessities to cure sickness; Or we will arrange for a legitimate guard, security and protection. But how can a characterless, wicked character have so much virtue and restraint?”
Now at that time Ven. Angulimala was not sitting far away from the Lord. So the blessed one, pointing with his right hand, said to King Pasenadi Kosala, “He, the great king, is Angulimal.”
Although the king finds it almost impossible to believe that Angulimala would have changed his ways, he sees Angulimala dressed as a monk, confirms his identity by asking for the clan names of his parents, and accepts That the impossible has indeed been accomplished. King Prasenadi offers to support Angulimala with all the necessities of the contemplative life.
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When the Buddha asked the king what Angulimala would do if he were a monk, abstaining from killing living beings, he taught the king to develop a principle of distinction: those who actively engage in violence and those who The wisdom to react differently to those who engage in violence. No (or those that are no longer). King Pasenadi was convinced by the Buddha’s question. He accepts that if Angulimala had given up violent behavior, he would have required a different treatment. Instead of killing Angulimala, the king vows to protect him. This sutta is not only about the transformation of Angulimala, but also about the transformation of King Pasenadi.
It is unclear whether Angulimala could be described today as a serial killer or terrorist, or whether Raja Pasenadi’s mission was law enforcement or a military operation. Indeed, in the case of targeted killings, the boundary between criminality and terrorism is not always clear. But to the extent that police and military personnel are deployed in situations of violence, from internal riots and disturbances to full-blown armed conflicts, there are rules that encourage restraint in carrying out their mission.
In law enforcement contexts, the state must distinguish between the use of force between those who pose a risk of death or serious injury and those who do not, and must ensure that the use of force is proportionate to the danger posed Are. Police should only resort to deadly or potentially deadly force as a last resort – only when other means have been ineffective to protect themselves and others from death or serious injury. Such use of force is primarily governed by international human rights law and domestic law and must be strictly regulated by states to ensure that it is not used excessively or otherwise arbitrarily.[1]
On their part, military personnel engaged in armed conflict must distinguish between combatants and non-combatants. Such use of force is governed by International Humanitarian Law (IHL), otherwise known as the law of armed conflict, which is based on (among others) the principles of distinction (the distinction between combatants and non-combatants) ; Proportionality (ensuring that any civilian collateral damage from an attack is not excessive in relation to the military gain to be gained) and caution (taking continued care in conducting military operations to protect civilian populations). This body of law serves to limit the brutality of war and to protect those who have not been or are no longer involved in hostilities.
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Interestingly, the story of Angulimala continues. After King Pasenadi and his army withdrew from the monastery, Angulimala went to Savatthi for alms and encountered a woman who was suffering from breech birth. “Seeing him the thought came to his mind: ‘How much the living beings suffer! How distressed are the living beings!
Angulimala, who had earlier killed and maimed countless people without regard for the suffering of his victims, was now deeply moved to see a lonely woman and her child in danger. Buddhist teachings have instilled in him the principle of humanity: compassion that does not wish for another’s suffering.
“Didi, since I was born, I do not remember that I have intentionally killed any living being. May you be blessed through this truth, may your unborn child be blessed.
“Then in that case, Angulimala, go to that woman and when she comes say to her, ‘Sister, since I was born in a noble clan, I do not remember knowingly killing any living creature. Through this truth May you be well, may your unborn child be well.
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Responding, “As you say, Lord,” to the blessed one, Angulimala went to the woman and on her arrival said to her, “Sister, since I was born in noble birth, I should not knowingly kill any living being.” Don’t remember to do it May you be well, may your womb be well. And there was welfare for the woman, there was welfare for her womb.
In IHL, the principle of humanity prohibits the infliction of all unnecessary suffering, injury or destruction.[2] Angulimala’s compassion for the woman and child reflects a commitment to alleviating the suffering of others. Her act of truth blesses the woman and gives her protection from a form of violence that is inherent in existence, the violence of childbirth.
This human moment in Angulimala’s life is interspersed with the scriptural account of local people thrashing Angulimal with earthen lumps, stones and pots until his head was split open and covered in blood. The Buddha never condemns this violence, but encourages Angulimala to “endure it”. Even though the misinformed people around him display no recognition of his humanity, Angulimala recognizes the humanity of others and does all that is in his power to protect them.
There is no mention of Angulimala’s punishment in this Buddhist account. While giving up his former violent life and taking initiation as an unarmed Buddhist monk means that he should be protected from state violence according to modern human rights law and/or IHL, he still faces trial and punishment for his crimes. Will be responsible for getting Here modern criminal law and Buddhist texts seem to differ, with the former advocating a degree of retributive justice, while the latter perhaps represents an example of radical restorative justice, or a form of cosmic justice in which Angulimal is punished and its victims and their families are reconciled or otherwise compensated.
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States are often faced with situations in which their officials have to use force either to achieve victory in armed conflicts, or to maintain or restore public security, law and order in other situations of violence Is.
In the story of Angulimala,
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