century) is unfolding in an extremely complex manner, with many instability, contradictions, grievances, hatred, and increasing disagreements. This has escalated armed wars, and violent massacres (himsa), with serious escalations like the Russia-Ukraine conflict, Israel-Hamas, and the civil war in Yemen involving the Houthis, Myanmar, Pakistan, Afghanistan, Syria, and many other places.

Lack of love, compassion, respect, and generosity leads to “the stacked fire of conflict and hatred” potentially spreading across entire regions. The world order is in jeopardy, with many painful consequences including a high number of innocent civilian casualties. According to Al Jazeera,¹ in the Hamas-Israel conflict alone, there were at least 36,224 fatalities, including over 15,000 children, and more than 81,777 injuries.

Al Jazeera, (2024), Israel-Gaza war in maps and charts: Live

https://www.aljazeera.com/news/longform/2023/10/9/israel-hamas-war-in- maps-and-charts-live-tracker

The United Nations and many countries worldwide are calling for an end to conflicts, promoting humanitarian efforts, peace solutions, and ceasefires, yet effectiveness has been limited.

Nonviolence is the building block

Peace for us and the world. (Image: Master Thich Nhat Hanh)

1.2. NONVIOLENCE IS THE KEY TO RESOLVING THE CRISIS OF VIOLENCE

The term “nonviolence” (ahimsa) signifies the virtue of “non-harming,” advocating for the non-use of physical force and instead employing methods of peaceful negotiation (ahimsa) or gentle acts of compassion when interacting with all individuals, living beings, groups, communities, or nations worldwide. This is one of the prominent virtues in Indian religions such as Buddhism, Jainism, Hinduism, and in the modern era of the twentieth century, many political figures have also embraced this spirit of nonviolence in their struggles for independence or against social injustices, such as Mahatma Gandhi (1869-1948), Dr. Bhimrao Ramji Ambedkar (1891-1956), Bodhisattva Thich Quang Duc (1897-1963), Martin Luther King Jr. (1929-1968)

In this article, I propose to discuss the teachings of the Buddha on nurturing the spirit of nonviolence and non-harming (ahimsa) based on compassion and wisdom. Additionally, I will explore the application of this nonviolent struggle spirit by King Aśoka (ancient times) and modern saints like Mahatma Gandhi, Dr. Bhimrao Ramji Ambedkar, Bodhisattva Thich Quang Duc, Martin Luther King Jr. in their effective efforts through dialogue and action to end conflicts, social injustices, religious oppression, and to restore peace to the community at large.

What did the Buddha think about war crisis? (Image: Internet)

***

CHAPTER 2

AHIMSA IN BUDDHISM

2.1. DEFINITION

Ahimsa (Sanskrit: ahiṃsā): The prefix “a” is negation, “hiṃ: means desire, “sā: means to

kill. Therefore, ahiṃsā means non-desire to kill (non-harming), nonviolence. In contrast, hiṃsā (without the prefix a) means harm, violence.

In Buddhism, Jainism, and Hinduism, ahimsa is a way of life, a spirit, a principle of living that is completely harmless, not only to oneself and others but also to all beings and all things. Therefore, because of ahimsa, Buddhists vow to be vegetarians (avoiding eating the flesh of animals), take refuge in plants, protect the environment, and do not harm the surrounding nature.

Nonviolence in Buddhism stems from the virtues of compassion and letting go, which lead beings away from suffering and ignorance, guiding them towards liberation and Nirvana. Therefore, Buddhism advocates for universal, boundless love. Even if one has to endure hardship, mistreatment, and attacks, one should still maintain love for all beings, including enemies and those opposed to oneself, as Buddha taught: “Compassion brings all beings peace, both spiritually and materially.”²

Ahimsa does not mean being timid, passive, or afraid to wield weapons. On the contrary, it is very proactive, embodying a spirit of courage and steadfastness, firmly adhering to the principle of love, persistently and resolutely convincing others, acting and sacrificing through nonviolent methods that do not harm the target, avoiding bloodshed, killing, and elimination, all because of our boundless love for them.

In religion, the meaning of ahimsa is detailed and profound. It signifies non-harm, non-killing, and not injuring or violating others or living beings through body (physical harm), speech (bullying, abusive language, words like knives and hammers that drive people to suicide), and harmful intentions (wishing to harm others), causing suffering to people and animals. This is also the first precept in the Five Precepts of Buddhists,³ the first precept ⁴in the Bodhisattva Precepts for both lay and monastic practitioners⁵, and the second pārājika (defeat) rule for Bhikkhus⁶ and Bhikkhunis⁷ in the Vinaya.

The Great Treasure Sūtra (Kinh Đại Bảo Tích)

https://phatphapungdung.com/phap-bao/kinh-dai-bao-tich-123383.html

Five precepts of lay Buddhists:
- Avoid killing and harming
- Avoid theft
- Avoid lying
- Avoid sexual immorality
- Avoid drinking alcohol https://thuvienhoasen.org/images/file/oFn2tZ1G0QgQADZD/ pdf
The Lay Bodhisattva Precepts: there are 6 main precepts and 28 minor

precepts.

https://giacngo.vn/gioi-bo-tat-tai-gia-post15448.html

The monastic Bodhisattva precepts: there are ten major precepts and forty-eight minor precepts.

https://www.daotranglienhoa.com/wp-content/uploads/2023/08/kinh_pham_ vong.pdf

The Four Pārājikas Precepts of the

https://en.dhammadana.org/sangha/vinaya/227.htm

The Eight Pārājikas Precepts of the

https://www.accesstoinsight.org/tipitaka/vin/sv/bhikkhuni-pati.html

This demonstrates that ahimsa is the foremost and most crucial principle in Buddhism, guiding the behavior, speech, and attitudes of both lay and monastic disciples towards nonviolence. The principle applies not only to humans and large animals but also to insects, plants, and even tiny bacteria. Buddhists believe that not harming others is one of the most important ways to reduce suffering, which is the central goal and primary precept of Buddhism.

Therefore, in the Encyclopaedia Britannica, ahimsa⁸ is defined in the context of Indian religions such as Jainism, Hinduism, and Buddhism as the ethical principle of not causing harm to other living beings.

Similarly, Wikipedia defines ahimsa⁹ as the ancient Indian principle of nonviolence applied to all living beings. It is a key virtue in Indian religions such as Jainism, Buddhism, Hinduism, and Sikhism. It is the first vow in Jainism (Pancha Mahavrata).¹⁰

https://hoavouu.com/a9143/ii-tam-phap-ba-la-di

Ahimsa in Encyclopaedia Britannica https://www.britannica.com/topic/ahimsa
Ahimsa in Wikipedia https://en.wikipedia.org/wiki/Ahimsa
Five Vratas of Jainism:
- Ahimsa, which means non-harm

2.2. AHIMSA AS THE PRECEPT OF AVOIDING KILLING

Precepts (sila) mean morality. Vinaya is discipline, the daily observances, and the rules and regulations that must be adhered to.

Precepts and discipline are very important in the practice of Buddhism and embody the spirit of nonviolence towards all beings. The precepts help Buddhist disciples prevent evil and crude violence (himsa) in body, speech, and mind, and help cultivate goodness (ahimsa). The Buddha established the precepts for both lay and monastic disciples to uphold in their daily lives. This is part of the threefold training (Threefold Learning: Sila-Samadhi-Panna) aimed at eliminating defilements and ignorance, leading to liberation and enlightenment.

Buddha advised Angulimala to put down the inner

and outer sword. (Image: Giác Ngộ Online)

Satya, which means not talking to each other
Asteya, e. non-stealing
Brahmacharya, which means not committing adultery
Aparigraha, which means freedom from earthly bondage https://jainworld.jainworld.com/phil/pmvratas.htm

To purify the body and mind and promote a peaceful and harmonious society, the Buddha established many precepts such as the Five Precepts, the Ten Precepts, the 250 Precepts, and the 348 Precepts. Among these, the Five Precepts (not killing, not stealing or infringing on others’ property, not lying to harm others, not engaging in sexual misconduct, and not consuming alcohol or intoxicants) are the fundamental rules guiding human behavior towards goodness. Of these, the precept of not killing (ahimsa) is the most important.

In Buddhism, there are seven categories of disciples: monks (bhikkhus), nuns (bhikkhunis), female probationers (sikkhamanas), male novices (samaneras), female novices (samaneris), laymen (upasakas), and laywomen (upasikas). The first requirement for all of them is to observe the precept of ahimsa, abstaining from killing (himsa). Therefore, throughout Buddhist history, we have never seen wars involving bloodshed or inflicting injuries on others.

Abstaining from killing (himsa) means not only refraining from killing humans and animals but also respecting the life of plants. Thus, according to one precept, monks and nuns are not allowed to cut down trees or relieve themselves on grass or into rivers and streams, except under special circumstances.

Both lay and monastic disciples vow not to take any life, from humans and animals to nature. They must not kill or ask others to kill, as such acts of violence will lead them to hell. Conversely, releasing lives and practicing non-harming (ahimsa) will lead to rebirth in the heavenly realms and human world, as taught in the Anguttara Nikaya:

“O Bhikkhus, whoever fulfills the three factors of killing will fall into hell. What are the three? Killing themselves, encouraging others to kill, and rejoicing in killing. Whoever fulfills these three factors, O Bhikkhus, will fall into hell.

“O Bhikkhus, whoever fulfills the three factors of abandoning

killing will be reborn in the heavenly realms. What are the three?

Abandoning killing themselves, encouraging others to abandon killing, and rejoicing in the abandonment of killing. Whoever fulfills these three factors, O Bhikkhus, will be reborn in the heavenly realms.”¹¹

Nonviolence and avoiding harm to people and animals are fundamental principles taught by the Buddha, Shakyamuni. This is emphasized in many scriptures, such as in the following verse:

He abused me, he struck me,

he overpowered me, he robbed me. Those who harbor such thoughts Will never be free from hatred.

He abused me, he struck me,

he overpowered me, he robbed me. Those who do not harbor such thoughts Will be free from hatred.

(Dhammapada, Chapter 1, Verses 3 and 4)¹²

Therefore, in Buddhism and Buddhist countries, governments are encouraged to implement the highest penalty (ahimsa) as life imprisonment, granting the offender the chance to reform and change their mindset, instead of imposing the death penalty (himsa). As the Buddha once advised a king in the past:

“Great King, you might think that you can eradicate all crimes by killing criminals, imprisoning them, fining them, reprimanding them, or exiling them. But this will never be completely successful: there will always be survivors who will

Anguttara Nikāya (Tăng Chi Bộ). Chapter III – Three XI. The Enlightenment. Translated by the Most Ven. Thích Minh Châu. https://www.budsas.org/uni/u-kinh-tangchibo/tangchi03-1116.htm
Chapter Twin Verses. The 3rd and 4rd verses. Trans by

Thích Minh Châu

https://phatphapungdung.com/kinh-phap-cu-pham-song-yeu-cau-4-201977. html

continue to trouble your kingdom and oppose you. Great King,

use methods of non-harm (ahimsa).”¹³

Why does the Buddha advise against killing?

Violence and killing not only harm others and disrupt the community but also create bad karma for the perpetrator, leading to inner turmoil and negative consequences in this life. Therefore, avoiding violent actions is the first step in the Buddhist system of training in ethics, meditation, and wisdom (sila-samadhi-panna).

Due to anger, using violent weapons (himsa) take human life. (Image: Internet)

2.3. AHIMSA AS THE ABOLITION OF CAPITAL PUNISHMENT

Capital Punishment: Capital means death, and punishment refers to a penalty. The highest penalty under the law is to sentence a criminal to death by means such as shooting, lethal injection, hanging, stoning, or burying alive until death. This is a special punishment applied to those who commit severe crimes,

Dìgha Nikàya (Trường Bộ kinh) I, Kūṭadanta Sutta, 135 English tran.

by Pali Text Society.

https://thuvienphatviet.com/thich-tue-sy-thich-nguyen-giac-dich-nen-tang- kinh-te-hoc-tu-cai-nhin-phat-giao/

lose their humanity, or engage in unethical behaviors (such as murder, drug trafficking, rape, political crimes) that need to be removed from society and serve as a deterrent to others. The criminal codes of different countries may prescribe either the death penalty or life imprisonment.

Capital punishment symbolizes violent punishment under the pretext of “administering justice” and “an eye for an eye,” resembling revenge. However, this contradicts the Buddhist precept against killing, the virtue of respect for life, compassion, altruism, morality, and the principle of nonviolence (ahimsa).

Human life is very precious. According to Buddhist teachings, it is exceedingly difficult to be born as a human, likened to a blind turtle rising to the surface of the water once every hundred years to find a floating tree trunk. Each century, the blind turtle surfaces, while the tree trunk drifts east and west with the wind, making it nearly impossible for the turtle to catch the trunk. Similarly, being born as a human is a rare and precious opportunity.

People protest to abolish the death penalty. (Image: Internet)

There is a proverb: “To err is human.” Even for those who

commit serious crimes, it is better to give them an opportunity to repent and turn their lives around by serving the community.

This approach is more beneficial than violent execution.

Buddhism believes in the law of cause and effect (karma) and emphasizes actions based on the Four Right Efforts (Catvari Prahanani):¹⁴

The Four Right Efforts (Catvari Prahanani) in Buddhism can be summarized as follows:

Diligence in preventing unwholesome states that have not yet arisen:

Making an effort to prevent negative or harmful thoughts, actions, and behaviors from arising.

Diligence in abandoning unwholesome states that have already arisen:

Making an effort to eliminate negative or harmful thoughts, actions, and behaviors that have already arisen.

Diligence in developing wholesome states that have not yet arisen:

Making an effort to cultivate and bring forth positive and beneficial thoughts, actions, and behaviors that have not yet arisen.

Diligence in maintaining and perfecting wholesome states that have already arisen:

Making an effort to sustain, develop, and perfect positive and beneficial thoughts, actions, and behaviors that have already arisen.

By adhering to these principles, individuals can lead a life of moral integrity and contribute to a peaceful and compassionate society.

If we treat prisoners violently, we will also face the

The Four Right Efforts or the Four Right Dharmas (Catvari Prahanani) https://phatgiao.org.vn/tu-dien-phat-hoc-online/ba-muoi-bay-pham-tro- dao-k27067.html#google_vignette

consequences. The principle of karma is regarded as a moral standard for Buddhists. Good will be protected, and evil will be prevented if everyone internalizes the concept of karma as taught by the Buddha.

One might escape worldly laws or deceive their own conscience, but one cannot escape the law of karma. Thus, “Bodhisattvas fear the cause, sentient beings fear the effect.” This means that a wise person, who understands karma deeply, will fear committing bad deeds, whereas those who do not understand the law of karma will only fear the punishment that results from their actions.

Nevertheless, fearing both the cause and the effect is better than not fearing anything at all.

There is a story about a king who fell into hell for sentencing a criminal (a thief) to death, as recounted in the Cakkavatti Sīhanāda Sutta:

In the story of the Temiya Jataka, the Buddha was born as a crown prince. He was brought to his father, the king, while the king was in the judge’s seat, sentencing criminals to death. It cannot be said that this sentencing was wrong; the king was merely fulfilling his duties.

However, the future Buddha (the crown prince) remembered that in a past life, he had also been a king who sentenced people to death. As a result, he had suffered in hell for eighty thousand years.

The story¹⁵ goes as follows:

“The wet nurse brought Prince Temiya to serve his father, King Bàrànasì, who loved him dearly. At that time, soldiers brought in four criminals for the king to judge. Depending on the

Ten Paramitas. Temiya Jàtaka. The Story of Temiya Bodhisatta practices: the Paramitas of Bhikkhu Hộ Tông (Vansarakkhita Maha Thera) https://www.budsas.org/uni/u-thapdo/thapdo-03.htm

severity of their crimes, the king sentenced the four criminals to either death or imprisonment. Upon hearing his father’s judgments, Prince Temiya was greatly horrified by the punishments. He then reflected, ‘From where have I been born into this life?’ Thanks to his intuition, he recalled his past lives He further thought, “Where was I before ascending to the Tavatimsa Heaven?” He realized that he had come from the boiling cauldrons of hell. Before falling into hell, he had been an emperor in the capital of Bàrànasì.

He then thought, “In the future, when I grow up, I will inherit the throne from my father. I will have to judge and sentence criminals (to execution or imprisonment in chains), and thus I will inevitably fall into hell as I did in my past life.”

Realizing this, he became disillusioned and deeply fearful of the royal duties and the consequences that come with them. This insight made him renounce the idea of kingship and develop a profound aversion to the violent actions associated with ruling as a king (Jàtisasarannàna). He remembered that he had descended from the Tavatimsa Heaven.”

Death penalty, taking a life. Is that justice?

(Image: Internet)

From that moment, the Bodhisattva Prince Temiya (who would later become Buddha Shakyamuni) practiced the virtue of renunciation, avoiding actions that create bad karma (himsa) for all beings, even criminals. Buddhism perceives that all people are fundamentally good, and the main purpose of Buddhism is to educate, transform, and reform rather than destroy. If someone is sick, Buddhism strives to cure the person of the illness rather than destroy the person carrying the disease. Buddhism views criminals as individuals with mental issues combined with ignorance (avijja).

Buddhism believes that all people are fundamentally good, and its main goal is to educate, transform, and reform rather than destroy. If someone is sick, Buddhism strives to cure the person of the illness rather than destroy the person carrying the disease. If someone commits a serious crime, Buddhism views the criminal as someone with mental issues combined with ignorance.

Thus, the primary goal of Buddhism is to eliminate the root cause of ignorance rather than to eliminate the ignorant person. This can be achieved through education, compassion, and nonviolence (ahimsa). By addressing the root causes of harmful behavior, Buddhism aims to cultivate understanding, wisdom, and compassion in all individuals, promoting a peaceful and harmonious society.

Through this approach, Buddhism aims to cultivate understanding, wisdom, and compassion in all individuals, thereby promoting a peaceful and harmonious society. By addressing the root causes of harmful behavior, Buddhism seeks to educate and transform individuals, helping them to realize the true nature of their actions and their consequences.

In Buddhism, there is a saying: “Even building nine tiers of

a pagoda is not as good as saving one person.”

In summary, based on the fundamental teachings of the Buddha from Buddhist scriptures and the compassionate and wise perspectives of Buddhist kings in ancient Asian history, as mentioned above, we wholeheartedly support the call to world leaders in countries that practice capital punishment to abolish this penalty in the spirit of boundless compassion of Buddhism.¹⁶

2.4. AHIMSA IS AN EXPRESSION OF COMPASSION

Ahimsa is an expression of compassion. By cultivating compassion, one refrains from nurturing violent, harmful tendencies that cause physical and mental harm to others. The Buddha regarded all beings as his own children, and therefore he advised his disciples to refrain from killing or harming any living beings under any circumstances. On the contrary, one should honor the sacred value and protect the lives of all beings.

People and animals both have equal Buddha nature

and love each other. (Image: Giác Ngộ Online)

For full information, please read the second appendix at the end of this book: The Fundamental Teachings of the Buddha on the Death Penalty. Dr. Bhikṣuṇī TN Gioi Huong.

When the Buddha was alive, he condemned the sacrificial rituals of the Brahmins (who killed dozens, and hundreds of goats, sheep, and cows to offer to the gods) and criticized the hunting pleasures of kings and commoners. Protecting, respecting, and elevating the value of life is a central concept of Buddhist ethics. This principle is exemplified in the Metta Sutta (Loving-kindness Discourse):¹⁷

May everyone and all species live in safety and happiness, with gentle and carefree thoughts.

May all creatures on earth live peacefully, the weak, the strong, the tall, the short, the big, the small, the ones we can see, the species that we cannot see, species that are near, species that are far away, species that have been born and species that are about to be born.

Pray that no one will kill any other, no one should take anyone’s life lightly, no one out of anger or malice will wish for anyone to suffer and be miserable.

Like a mother protecting her only child with her life, let us

treat all living things with compassion.

Let us bring our unlimited compassion to cover the whole world and all living things, from top to bottom, from left to right, our compassion is not separated by anything, our mind is no longer lingering on one thing. some resentment or hatred. At any time, when walking, standing, sitting, lying down, as long as we are awake, we vow to maintain compassion and mindfulness within ourselves. A compassionate lifestyle is the most beautiful lifestyle.

Not straying into wrong views, gradually eliminating desires, living a healthy lifestyle and achieving enlightenment, the practitioner will definitely escape birth and death.

Metta Sutta. Discourse on Loving-kindness. https://www.huongsentemple.com/index.php/vn/phat-phap/kinh-ta-ng-ca-a- cha-a-hs/6256-nghi-le-hang-ngay-20

Compassion is the most beautiful state of mind in this world and is synonymous with non-harming (ahimsa). The Buddha advised his disciples to frequently meditate on the Four Immeasurables (loving-kindness, compassion, sympathetic joy, and equanimity), extending boundless love to all sentient beings, whether known or unknown, in all ten directions (east, west, south, north; southeast, southwest, northeast, northwest; above and below).

Because of the psychological principle that “everyone fears the sword and everyone fears death,” one should empathize with others by considering one’s own feelings, and thus, refrain from killing or inciting others to kill. Furthermore, the Buddha taught that although beings are subject to different karmic retributions, they share the same inherent nature. Animals, like humans, experience hunger, thirst, and suffering, and seek comfort and security. Therefore, killing any creature, from a chicken, duck, pig, or goat, to even an insect like an ant or a worm, is an act of harming Buddha-nature and taking a life. Hence, the Buddha taught:

Hatred is, indeed, never appeased by hatred in this world.

It is appeased only by loving-kindness.

This is an ancient law.

People, other than the wise, do not realize, “We in this world must all die,

(and, not realizing it, continue their quarrels).

The wise realize it and thereby their quarrels cease. (Dhammapada, Chapter 2, Verses 5 and 6).¹⁸

When we kill a person or an animal, their resentment and

hatred overflow and are difficult to extinguish. Because they

Dhammapada, Chapter 2, Verses 5 and Vietnamese trans. By Thich Minh Chau

https://www.nguyenthuychonnhu.net/index.php/bdt/1355-1-lgtkpc-2-dt

were killed by us for their position, for their weakness, they will harbor hatred and wait for an opportunity to retaliate. Therefore, do not sow such intense enmity for a delicious morsel, do not sow enmity for the pleasure of hunting. On the contrary, we should practice releasing life, performing acts of charity, and thereby extinguishing enmity. Therefore, compassion, nonviolence, and tolerance provide us with the spiritual strength to resist any motivations leading to wrongful actions.

In the book The Buddha’s Teaching on Love by Master Thich Nhat Hanh, it is recounted that¹⁹ one day, several monks came to report to the Buddha that the forest where they resided was troubled by malevolent forces. They asked the Buddha how to bring peace to the forest. The Buddha taught them that the beings in that forest were suffering, causing their own suffering, and in turn, causing suffering to others. Therefore, the monks should practice the meditation of loving-kindness (Metta Sutta). By practicing Loving-kindness meditation, the energy of loving- kindness and compassion would permeate through them and extend to all beings in the forest.

Encouraged by this teaching, the monks recited and practiced the Metta Sutta. Several months later, the forest became peaceful. The energy of Loving-kindness within the monks had permeated through them, enabling them to accept and understand the suffering of the beings in the forest. These beings, having heard the Metta Sutta, also began to practice it. Thus, the forest became serene and happy, thanks to the presence and practice of loving-kindness meditation by the monks.

This case demonstrates how the Metta Sutta can transform both individuals and environments. Practicing loving-kindness meditation brings ease, comfort, and happiness to one’s mind and surroundings, making them peaceful and joyful.

Master Thich Nhat Hanh. The Buddha’s Teaching on Love. https://langmai.org/tang-kinh-cac/vien-sach/thien-tap/thuong-yeu-theo- phuong-phap-but-day/chuong-ii-bai-thuc-tap-thu-nhat/nang-luong-tu-bi/

2.5. AHIMSA AS LIBERATION AND COMPASSIONATE SAVING OF LIVES

Human life or the lives of animals are very precious, because of the Buddha’s equal nature among all beings as the Buddha often teaches: “The Buddha’s sentient beings are often silent. I am the Buddha who has become, sentient beings are the Buddha who will become” or “Equal Enlightenment pervades all sentient beings.”²⁰

Fish are happy to return to their home ocean.

(Image: Internet)

The Brahmajàla Sūtra ²¹teaches that: Buddhists regard all beings in the six realms as their parents from many lifetimes. If

The Buddha’s Teaching of the Mahayana Infinite Life Dignified Pure Equality Enlightenment Sūtra (Phật Thuyết Đại Thừa Vô Lượng Thọ Trang Nghiêm Thanh Tịnh Bình Đẳng Giác Kinh).Chinese translated by Hạ Liên Cư (hội tập). Vietnamese trans. by Thích Đức Niệm & Minh Chánh. Tôn Giáo Hà Nội. 2009.

https://ph.tinhtong.vn/Home/Doc/phuc-giang-kinh-vo-luong-tho-lan-2-co-luu- to-van-000037?t=4

Brahmajāla Sutta: The All-embracing Net of Translated from the

Pali by one sees someone about to kill an animal, one should find a way to rescue it, so that they are liberated from suffering, and return to their natural environment. The Mahàprajnàparamitàsastra²² states: “Among all virtues, saving lives is the greatest virtue.”

Saving lives and liberating beings must stem from compassion and should be practiced at all times. For example, if encountering a robber intending to kill, one should seek to rescue; report to authorities upon seeing individuals abducted for organ trafficking; release a branch to help a group of ants or dogs swept away by water; on the road, stop the vehicle to allow deer, chickens, ducks, pigs, and cows to pass safely, and so on.

Saving lives and liberating beings, rooted in compassion, aims to bestow life upon humans and all creatures facing imminent death. Thus, saving lives and liberating beings should promptly deliver humans, captives (abducted individuals), and animals from death and return them to their natural habitat safely, without being concerned about formalities.

Saving lives and liberating beings is a deed that every person should do with a compassionate heart, especially refraining from actions that harm life and injure animals.

Bhikkhu Bodhi. 2010. Alternate translation: Thanissaro https://www.accesstoinsight.org/tipitaka/dn/dn.01.0.bodh.html https://www.daotranglienhoa.com/wp-content/uploads/2023/08/kinh_pham_ vong.pdf

Mahàprajnàparamitàsatra (Luận Đại Trí Độ). Nàgàrjuna (Long Thọ). Trans from Sanskrit to Chinese: Kumārajīva. Trans from Chinese into Vietnamese: Thích Thiện Siêu. Published by Buddhist Studies in Vietnam Research Institute. 1997.

Awakening of Faith in the Mahāyāna is an influential Mahayana Buddhist treatise for East Asian Buddhism. Though traditionally attributed to the second century CE Indian master Aśvaghoṣa, no Sanskrit version is extant and it is widely regarded by many contemporary scholars as having been composed in China.

https://en.wikipedia.org/wiki/Awakening_of_Faith_in_the_Mahayana https://phatphapungdung.com/phap-bao/luan-dai-tri-do-70088.html

2.6. AHIMSA IN VEGETARIANISM

Vegetarianism is a method to nurture ahimsa, the principle of nonviolence, especially towards animals. Everyone possesses some degree of compassion, caring for humans, animals, fellow beings, and the environments they live in. We do not wish to harm or infringe upon the lives of animals, so many people undertake vegetarianism, observing the precepts of the Buddhist household.

Pure vegetarian dishes are nutritious and do not violate animals. (Image: Internet)

The United States has estimated²³ that about 200 million hectares of forests are cleared annually for growing flowers for pets or processing food. A plate of vegetables uses only about 20 liters of water, whereas a plate of meat requires thousands of liters over long periods of farming and processing.

According to psychologists, animals in slaughterhouses,

Vũ Phượng, What does vegetarianism mean in Buddhism? Does it mean

accumulating more virtue?

(Ăn chay trong Phật giáo có ý nghĩa gì, có phải tích đức nhiều hơn?) https://thanhnien.vn/an-chay-trong-phat-giao-co-y-nghia-gi-co-phai-tich-duc- nhieu-hon-185230629123517591.htm

when killed for meat, experience anger, fear, anxiety, and unrest. They release toxins of resentment and hostility during that time. Consuming their meat can make humans susceptible to these negative emotional residues. Therefore, vegetarianism not only protects one’s physical health but also maintains a clear, untainted mental state free from the emotional toxins of invaded food.

2.7. AHIMSA MAKES THE BODY HEALTHY WITH LESS DISEASE

In the Minor Sutta of Karma Discrimination, the Buddha told the young man Subha Todeyyaputta about the cause of illness being the karma of killing (himsa) as follows:

Here, young man, there is a woman or a man who kills living beings, is cruel, has blood on his hands, has a mind dedicated to killing and injuring, and has no compassion for all kinds of living beings. Due to that karma, having achieved such success, achieved such achievements, after the body breaks up and dies, one is reborn in a realm of evil, in an evil destination, in the lower realms, in hell. If after the dissolution of the body and death, that person is not reborn in a realm of evil, in an evil realm, in a lower realm, in hell, if he can go to the human race, wherever he is born, he will have a short life. That path leads to a short life, young man, that is, killing, being cruel, having bloody hands, a mind dedicated to killing and injuring, and a mind that is not compassionate towards sentient beings.

But here, young man, there is a woman or a man who gives up killing, abstains from killing, gives up the staff, gives up the sword, knows how to be respectful, has compassion, and lives with compassion for the happiness of all living beings and sentient beings. Because of that karma, such success, such achievements, after the body breaks up and dies, that person is reborn in a good destination, the Heavenly World, in this world. If after the dissolution of the body and death, that person is not reborn in a good destination, in Heaven, in this world, if he goes to the human race, wherever he is born, he will have a long life. That path leads to longevity, young man, that is, giving up killing, staying away from killing, giving up the staff, giving up the sword, knowing how to cherish, having compassion, living compassionately to the happiness of all living beings and sentient beings.

Thus, illness is due to the habit (karma) of causing pain and harm to animals, and death when sick is due to the nature of being bloody and killing living beings. On the contrary, people with good karma such as being fond of living beings, being altruistic, and loving sentient beings will have little or no illness, be healthy and have a long life, and only through practice, only good karma, and changing karma can we save ourselves!

The blessing of the Precepts of Non-killing (ahimsa) can eliminate illnesses and fulfill aspirations as shown in the Sutta of Wishes (Middle Nikaya). The Buddha taught the benefits of keeping the precepts as follows:

“Bhikkhus, live fully in virtue, fully in the precepts, live protectively with the protection of the precepts, fully dignified and righteous, see the danger in small mistakes, accept correctly and study the precepts.”

Monks, if a monk has the following wishes:

“May I be loved and respected by my fellow monks!”

“Hopefully I will receive items such as clothes, alms food,

sleeping mats, and medicinal products!”

“May I now enjoy things such as clothes, alms foods, beds, and medicinal products! I hope that the actions of those who created those objects will have great retribution and great benefits!”

“May my blood relatives, when they die and think (of me)

with joy (and thus) receive great retribution and great benefits!”

“I hope that I will conquer pleasure and non-pleasure, not that non-pleasure subdue me. I hope that my life will always be able to conquer my mind and not be disappointed!”

“May I conquer terror and fear, and not terror and fear conquer me! May I live always to conquer the fear and dread. That arise...”

That bhikkhu must perfect the precepts, persevere, have inner calm, uninterrupted meditation, achieve contemplation, and like to live in impure places, then the above wishes will be fulfilled.

The precepts are good dharma, the morality of everyone. Use good dharma to transform evil dharma. Evil is the karma of natural disasters, floods, fires, earthquakes, tsunamis, diseases, disasters, pandemics ...

Therefore, the Buddha taught that if we want to wish for peace, no illness, no accidents, want to be fully clothed, want to die and be reborn in a peaceful land, and want to control fear, each of us must take it seriously precepts, especially the precepts of non-killing (ahimsa). The Buddha’s Dharma is very practical, specific, present and now. As a result, you will immediately see the fulfillment of your wishes from the power of maintaining the precepts.

2.8. AHIMSA IN KARMIC RETRIBUTION, THE LAW OF CAUSE AND EFFECT

Karma (Action): “Karma” refers to actions of the body (deeds), speech (words), and mind (intentions, thoughts, volition). “Outcome” denotes the consequences that follow karma, akin to a shadow following a form. By creating karma (whether good or bad), corresponding karmic results will be experienced (happiness, suffering).

Cause and Effect: The cause (seed), represents the effect (the fruit). Whatever seeds are sown will yield corresponding fruits. For example, sowing seeds of goodness leads to wholesome fruits, while sowing seeds of wrongdoing leads to encountering adversity, akin to planting mango seeds yielding mangoes and chili seeds yielding spicy chilies. This is the law of karmic causality, always operating according to its corresponding principles.

Cause: killing a pig and effect: a pig demanding his life. (Image: Giác Ngộ Online)

In the Middle Length Discourses,²⁴ the Buddha teaches:

With pure, supernormal vision, surpassing ordinary human sight, I see how beings come into existence and pass away. I discern whether they are noble or lowly, intelligent or dull, and how they are reborn according to their karma. I know clearly: those who have committed evil deeds in body, speech, or mind will, after the dissolution of the body, be reborn in suffering, in a bad destination, in hell. But those who have performed wholesome deeds in body, speech, or mind will be reborn in a good destination, in the heavenly realm.

Anguttara Nikāya. Chapter III – Three XI.The Enlightenment. Translated by the Most Ven. Thích Minh Châu. https://www.budsas.org/uni/u-kinh-tangchibo/tangchi03-1116.htm

Similarly, if one sows seeds of nonviolence (ahimsa), one will be reborn in a good realm. Conversely, if one sows seeds of killing (himsa), and harming others, one will endure much suffering, and long-term torment in hell, as mentioned in the Samyutta Nikàya Sūtra²⁵ which tells the following story:

Once, the Blessed One dwelled in Ràjagaha. At that time, Venerable Lakkhana and Venerable Moggallàna were dwelling on Mount Vulture Peak. Then Venerable Moggallàna, descending from Mount Vulture Peak, passed by a place and smiled.

Seeing this, after finishing their meal, the two went to pay respects to the Blessed One. Venerable Lakkhana asked Venerable Moggallàna: For what reason, under what condition, did you smile upon descending from Mount Vulture Peak?

Using violent weapons to kill people, harm animals,

will be punished and suffer in hell. (Image: Giác Ngộ Online)

Venerable Lakkhana, when I descended from Mount Vulture Peak, I saw a skeleton floating in

Saṃyutta Nikāya (Tương Ưng Bộ Kinh) II, chapter 8, part 1, Piles of Bone [shortcut], published by Buddhist Studies in Vietnam Research 1993. p. 445.

the sky. Crows, vultures, and eagles were chasing and pecking at it, causing it great pain. Upon seeing this, I thought: “How marvelous! Such a person has become such a being, experiencing such suffering, undergoing such karma.

Then the Blessed One called the Bhikkhus and said: ‘Those beings, O Bhikkhus, were a butcher of cattle in this Ràjagaha. Due to that person’s well-practiced karma, after being cooked in hell for many years, many hundreds of years, many thousands of years, with the remainder of his karma, that person is experiencing the results with such a self now.”

Through this story, we see the karmic consequences of actions such as killing sentient beings, especially the act of killing humans, which results in enduring immense suffering and long-term torment in hell.

The Śūraṅgama Sūtra,²⁶ teaches that after enduring suffering in hell, sentient beings with remaining karmic debts may be reborn as animals, hungry ghosts, or suffer again as humans, experiencing disabilities, illness, and painful conditions to repay the karmic debts from actions like killing and harming humans and animals. Past actions influence the present, and present actions affect the future.

Therefore, those who practice ahimsa, non-harming, can avoid negative karmic consequences and, by respecting and protecting life, practicing compassion, vegetarianism, and releasing life, they will receive good karmic rewards in this life and beyond.

The Śūraṅgama Sūtra. Chinese by Pramiti. Vietnamese trans. by Tam Minh Le Dinh Tham.

Published by Phật Học Viện Quốc Tế. 1983.

https://ngaynay.vn/phatgiao/loi-phat-day-ve-qua-bao-dang-so-cua-nghiep-giet- hai-chung-sanh-post123743.html https://www.huongsentemple.com/LuanHoiTrongLangKinhLangNghiem.pdf

2.9. AHIMSA IN THE JATAKA AND THE KHUDDHAKA NIKAYA

One day, the Venerable Punna requested permission from the Buddha to go to the violent and aggressive land of Surapatanta to use ahimsa to transform its people.²⁷

Bhikkhu Punna, you should know that Surapatanta is a distant, remote area. The people there are mostly rough, aggressive, and prone to violence. Those who come from other places often struggle to return with their lives intact. Now you wish to go there; I fear there might be danger for you!

Buddha and Venerable Punna. (Image: Giác Ngộ Online)

The Stories of The Ten Great Disciples of the Buddha.

The sources provided for this book are mainly the Tripitaka, the core of which is the Sutta Piṭaka, consisting of four sets: Dīgha Nikāya (Long Nikāya), Majjhima Nikāya (Middle Nikāya), Saṃyutta Nikāya (Samyutta Nikāya).

Nikāya), and the Aṅguttara Nikāya (Aṅguttara Nikāya), especially the Etadaggavagga, part of the Anguttara Nikāya, in which the Buddha lists eighty “First Class” disciples. In addition, the Sutra Pitaka also has a collection of Khuddaka Nikāya (Small Nikāyas) in which there are two special collections, Theragāthā (The Elder Monks) and Therīgāthā (The Elder Nuns) telling about the practice life of the great disciples under verse form. Other famous sutras such as Jātaka (Buddha’s Previous Birth Story), Dhammapada. https://theravada.vn/dai-de-tu-phat-loi-gioi-thieu/ https://thuvienhoasen.org/a10416/03-ton-gia-phu-lau-na

But the Venerable Punna was determined and said:

Blessed One! I am deeply grateful for your concern, but I wish to sacrifice myself, using the spirit of nonviolence (ahimsa) to transform them.

The Buddha, delighted by Punna’s spirit of selflessness for the Dharma, continued to inquire further to encourage the assembly:

Punna, you are right! As disciples of the Tathagata, it is crucial to make spreading the Dharma one of the essential aspects of our practice. However, if you go to Surapatanta and the people there do not accept your teachings but instead insult you, what will you do?

Blessed One, if they only insult me, I would consider them still to be good people, for they have not yet resorted to physical violence.

But what if they throw stones or beat you with sticks?

Blessed One, I would still consider them good people, for they have not yet used knives or swords to cause me serious injury.

But what if they use knives or swords to wound you severely?

Blessed One, even then, I would consider them to have some goodness, for they have not yet brutally killed me.

But what if they kill you?

Blessed One, if this happens, I would be grateful to them, for by killing this physical body, they would be helping me attain Nirvana and allowing me to repay the deep kindness of the Blessed One. This would not be an obstacle for me; the important thing is that they see, even though they resort to violence (himsa) against me, I will respond with the spirit of ahimsa, nonviolence, and non-harm.

The Buddha praised him:

Punna, you are indeed a worthy disciple of the Tathagata. Whether in practice or in spreading the Dharma, you have embodied the qualities of patience and nonviolence (ahimsa) of the Tathagata. Your mind and environment are always calm and peaceful. Now you may go, and the Tathagata and the assembly will see you off.

Encouraged by the Buddha, the venerable Punna, deeply moved, steadfastly resolved to maintain ahimsa, unshaken by any circumstance. He paid homage to the Buddha and set off for Surapatanta...

2.10. THE BUDDHA USED AHIMSA TO RESOLVE THE WAR BETWEEN TWO TRIBES OVER A RIVER

Once, the Buddha was residing in the city of Savatthi. After the summer retreat, he heard the news about a conflict escalating to violence (himsa), where two tribes were using weapons to annihilate each other over a border river. The conflict was between two tribes ruled by two kings of the Shakya lineage, Emperor Mahanama and King Bhaddiya.

Buddha used loving speech and spirit Nonviolence for negotiation. (Image: Hoang Phap Pagoda)

Both tribes wanted to build dams to divert the river’s flow to their own lands, making the water dispute even more intense. Ultimately, both nations had prepared their armies, ready for war. Upon hearing this, the Buddha decided to use the principle of ahimsa (nonviolence, harmlessness) to negotiate and prevent conflict, as both kings were his relatives.

The Buddha chose an appropriate place and invited both

kings and their officials. He addressed them,²⁸ saying:

During such a drought, the river’s water is indeed very precious. But you must realize that there is something even more precious: the blood in your people’s bodies. You cannot let a dispute over river water led to the spilling of your people’s blood. Such an exchange is unwise and illogical. We fear famine and death from drought, but causing war brings death even faster.

Once the kings and their officials had understood his words, the Buddha continued gently: “The best solution now is to show mutual respect and share the remaining water equally. If the drought continues to the point where the river dries up, it must be understood as a common disaster that both nations must endure together. You should not be so heartless as to seek survival for yourselves at the cost of the other’s death.

However, the situation was not as dire as it seemed. According to historical records, the river had never run dry because it originated from the abundant Himalayan mountains. Both tribes were encouraged to endure patiently in friendship, which would make the issue much more manageable.

After listening to the Buddha’s wise mediation, both tribes transformed their hatred into forgiveness and shared resources

Doan Trung Con compiled and edited by Nguyen Minh The Story of Shakyamuni Buddha (Truyện Phật Thích-ca). Third act. 48. The Buddha made Peace and ended the War between Two Countries https://www.adidaphat.net/pubs/kinhdien.aspx?ID=1004

like brothers. They happily laid down their weapons and swords,

ceasing their violent conflict, and agreed to share the water fairly.

Indeed, the drought did not dry up the river. Thanks to the Buddha’s mediation using the principle of ahimsa as a foundation for peace, the potential for a bloody war was averted.

Buddha used ahimsa to reconcile both sides.

(Image: Giác Ngộ Online)

The Khuddaka Nikàya also recounts as follows: The Rohini River flowed between the cities of Kapilavatthu and Koliya, with a single dam that allowed people from both sides to have water for agriculture. Around May to June, when the river’s water level was low and the rice was starting to blossom, people from both sides grew anxious. If both sides drew water into their fields, the Rohini River would not have enough to supply both. This led to a heated argument, with neither side willing to compromise, ultimately leading to physical altercations. The leaders got involved, and the kings of both sides began to compete for the river’s water with weapons. The Buddha, upon hearing this, personally went to the border of the two nations to mediate. When the people saw the Buddha, they laid down their weapons. The Buddha asked:

What is more precious: the river water, the land, or human lives? The kings replied:

Lord, human lives are the most precious. The Buddha said:

Then why are you destroying each other over a little water?

The Buddha then explained that human life is more valuable than any material possession in the world. The kings and the people, realizing the truth, were pleased with each other and ceased fighting.²⁹

2.11. THE BUDDHA’S TEACHING ON WAR AND VICTORY

Buddha analyzes the consequences of winning and losing. (Image: Giác Ngộ Online)

The Sūtra of Two Statements About War³⁰ recounts that once, King Pasenadi of Kosala waged war against his nephew, King Ajātasattu of Magadha, and suffered a defeat. When the

Khuddaka Nikāya (Tiểu Bộ), Sutta 536, The Story of the Bird Lord Kunāla (Chuyện Chúa Chim Kunāla).

https://thuvienhoasen.org/a30192/duc-phat-thich-ca-bieu-tinh-bat-bao-dong-

Suttanipata (Kinh Tập). Chapter 3: Samyutta II: Chapter Two 3.14–15. Two Words About War (Hai Lời Nói Về Chiến Tranh).

Buddha learned of this fratricidal conflict, he taught:

Victory breeds hatred, Defeat brings suffering. The wise stay peaceful,

Abandoning both victory and defeat.

Later, King Pasenadi amassed a stronger army and fought against King Ajātasattu again, this time emerging victorious. He captured King Ajātasattu along with all his soldiers, elephants, and chariots. When the Buddha heard of this, he taught:

Out of self-interest,

One attacks and harms others.

When others retaliate,

Suffering begets more suffering.

The fool thinks this way, When evil has not yet ripened. But when evil has ripened, The fool endures suffering.

Killing leads to being killed, Victory leads to being defeated, Cursing leads to being cursed,

Harming others leads to being harmed.

Thus the cycle of karma unfolds, Harm begets more harm.

The cycles of victory and defeat, ups and downs, and gains and losses all revolve around the law of cause and effect. It is best to use compassion (ahimsa) to end the pain and suffering of war.

https://suttacentral.net/sn3.14/vi/minh_

chau?lang=en&reference=none&highlight=false

2.12. THE BANDIT ANGULIMALA BECOMES A SAINT OF AHIMSA

The Buddha’s disciples came from all walks of life, including the courtesan Ambapali, the outcast Upali, and the bandit Angulimala. All were accepted equally into the Sangha and attained enlightenment. Notably, Angulimala, who had lived a life of violence, robbery, and the murder of innocent people, was transformed by the Buddha’s teachings. He became a virtuous monk, a pure saint, capable of blessing and bringing happiness to those in distress.

The story of Angulimala, the bandit who killed 999 people and later attained Arahantship,³¹ unfolds as follows:

Under the reign of King Pasenadi in the Kingdom of Kosala, there was a bandit who followed the misguided teachings of his corrupt teacher. He was told that by cutting off exactly 1,000 fingers, he would gain supernatural powers and become an exceptional Brahmin. From a gentle young man, he turned into a murderer, killing people without a second thought. After each murder, he cut off a finger as proof, strung them together, dried them, and wore them around his neck. Thus, he earned the name Angulimala, which means “Garland of Fingers” or “the bandit who kills and wears a necklace of fingers.”

This horrific situation caused immense fear and anxiety among the people of Kosala. Villages became deserted, towns were abandoned, and the kingdom was left in disarray. King Pasenadi himself sought an audience with the Buddha, informing Him of his plan to personally lead his army to capture Angulimala.

On that day, the Buddha was in a deep meditative state of

Angulimala: From a bandit who killed 999 people to an arhat who attained

Angulimālasuttavannanā, Majjhimapannāsa, Angulimālasuttavannanā https://chuabavang.com/angulimala-tu-mot-ten-tuong-cuop-giet-999-mang- nguoi-cho-den-bac-a-la-han-dac-thanh-qua-d4946.html

great compassion. After surveying sentient beings with whom He had karmic ties, He saw Angulimala. The Buddha knew that Angulimala was inherently gentle, honest, and virtuous but had been led astray by his misguided teacher into a life of crime.

The Buddha also realized that a few words of guidance from Him would be enough to awaken pure faith in Angulimala. He would then renounce his sinful actions, repent, observe the precepts, and eventually attain the holy path and fruits of arahantship along with profound wisdom.

The robber let go of his mother’s hand

and chased after the Buddha. (Image: Giác Ngộ Online)

At that time, the garland around Angulimala’s neck had reached 999 fingers, leaving him only one finger short of fulfilling his goal. He thought of killing just one more person to complete his collection and gain his teacher’s secret knowledge to become an exceptional Brahmin.

Suddenly, Angulimala heard his mother’s voice calling out in the forest. He turned and thought about killing his own mother to obtain the last finger. However, as he approached, he saw the serene figure of the Buddha (who had manifested there to save Angulimala) calmly walking. Angulimala decided to kill the Buddha instead of his mother.

But something extraordinary happened. No matter how hard Angulimala ran to catch up with the Buddha, he could not reach Him. The distance between them remained the same.

Frustrated, Angulimala shouted, “Hey, monk, why don’t you

stop when I call you?”

The Buddha calmly replied, “Angulimala, I have already

stopped. It is you who have not yet stopped.”

The robber ran but could not catch up

to the Buddha even though the Buddha stood still.

(Image: Giác Ngộ Online)

Angulimala continued:

Everywhere people say that the monks of the Sakya clan always speak the truth, that their words never contradict their actions. But why, when I call out to you as you walk, do you say that you have stopped? And yet I, who have stopped, you say have not stopped?

The Buddha replied calmly, “Angulimala, I stopped long ago (I ceased doing evil, became ahimsa, nonviolent long ago). It is you who have not yet stopped (you have not ceased your violent and murderous ways, himsa).”

Upon hearing these words, Angulimala suddenly paused. It was as if a light had dawned in his mind, enlightening him: “I have plunged too deeply into sin, killing too many people, but all I have seen is the fear and suffering of others. This is not the path to happiness for the many, but a path of crime. I must stop, like the Blessed One.”

At that moment, Angulimala slowly placed his sword on the ground and knelt before the Buddha with hands folded in reverence: “Venerable Sir, I realize my sins now! You have personally come to this forest for my long-term happiness and peace. You have compassionately helped me step out of the darkness, ignorance, and evil deeds. From now on, I vow to permanently renounce violence and bloodshed. Please witness my sincere and earnest repentance! Venerable Sir, please allow me to become a monk and follow your path of compassion!”

The robber puts down his sword (himsa) surrendering to the Buddha’s path of ahimsa. (Image: Giác Ngộ Online)

From that point on, Angulimala was ordained by the Buddha, joined the monastic order, and practiced the Dharma. Although at times, due to the power of his past evil karma, he was stoned,

beaten, and left bleeding with torn robes by people, he remained calm and patient, continuing his practice with the monastic community until he attained the state of an Arahant.

When King Pasenadi learned that Angulimala had become a monk, he respectfully folded his hands in reverence and bowed to him (even though he had previously organized an army to capture Angulimala).

The Blessing of the Monk Angulimala for Pregnant Women

The vow to bring happiness to sentient beings by the Venerable Angulimala began when he joined the monastic order. One day, as the Venerable Angulimala was on his alms round in the village, he suddenly heard the cries of a woman who was in labor but unable to give birth. There were no doctors around, and he feared that both the mother and child might not survive. Witnessing this distressing scene, the Venerable Angulimala hurried back to the monastery and reported to the Buddha:

Venerable Sir, I encountered a woman in labor, struggling to give birth and in great pain. Please, Venerable Sir, show me how I can help her safely.

At that time, the Buddha instructed:

Angulimala, go to the woman and make a truthful vow: ‘Since I was born, I have not intentionally taken the life of any living being. By this truth, may you safely give birth to your child, and may your child be safe as well.

Upon hearing this, the Venerable Angulimala hesitated, wondering if he would be lying since he had previously killed many people. But the Buddha compassionately explained:

Angulimala, since you were born into the noble lineage of the Dharma (since you were ordained).

Following the Buddha’s instruction, Angulimala went to the woman in labor and made the vow:

Since I was born (ordained), I have not intentionally taken the life of any living being. By this truth, may you safely give birth to your child, and may your child be safe as well!

Angulimala, adhering to the Buddha’s words, made a truthful vow to transfer merit to the woman in dire straits. As soon as he finished his vow, the cries of a newborn were heard, demonstrating the miraculous and profound effect of the Venerable Angulimala’s truthful vow and virtuous nature. Subsequently, the Venerable Angulimala diligently practiced and attained the Four Noble Truths, achieving the state of an Arahant with transcendent wisdom.

Angulimala followed the Buddha’s instructions to make a truthful vow to bestow blessings upon the woman in peril. As soon as his words were spoken, the cries of a newborn baby were heard, demonstrating the miraculous and profound effect of the Venerable Angulimala’s truthful vow and virtuous nature. Subsequently, the Venerable Angulimala diligently practiced, realized the Four Noble Truths, and attained the state of an Arahant with transcendent wisdom.

Through this story, we see that the Buddha’s teachings are egalitarian and non-discriminatory, regardless of race or evil deeds. The Buddha used ahimsa (nonviolence) to transform those who practiced himsa (violence). As a result, those who once practiced himsa became ahimsa saints, pure and capable of protecting others.

Therefore, Buddhism encourages the use of education, not hatred, fear, avoidance, or capital punishment, to deal with wrongdoers. This world is full of suffering, wrong views, and violence. Only the Dharma, with its principle of ahimsa, can save sentient beings from the ocean of suffering and lead them to the shore of enlightenment.

We should transform and negotiate in accordance with the truth and the conditions to change individuals and society. With the great compassion and wisdom of the Buddha, even an extremely evil person like Angulimala was transformed into a kind and later revered Saint. This is reflected in the saying: “Turn your head, and you will see the shore.”

Why did the Venerable Angulimala possess the power to ensure the safety of pregnant women? There is a saying: “The past may be that of a bandit, but the present can be that of a saint. Conversely, the past may be saintly, but the present could be of a bandit.” Thus, nothing is fixed; the current actions determine a person’s character. Everything is created by the mind, as illustrated by the following verse:

Sins arise from the mind,

and repentance must be from the mind.

Once the mind is eradicated, sins will disappear.

When sins disappear and the mind is eradicated, everything is empty.

This is the true essence of repentance.

Leaving the past of violence (himsa) behind, from the day he ordained, the monk Angulimala wholeheartedly repented, ceased his evil actions (just as the Buddha had ceased), and purified himself by adhering to the precepts of non-harm (ahimsa), truthfulness, and many other virtues. The precepts possess a powerful and miraculous ability, enabling one to bestow this power upon others. Thus, the pregnant woman and her child were safe and healthy, and the monk became a useful and revered figure in society.

2.13. THE BUDDHA TEACHES SEVEN FACTORS FOR A PROSPEROUS NATION

After mediating and preventing the bloody conflict between Emperor Maha-Nama and King Good Perception over the river dispute, the Buddha continued to serve as a spiritual advisor to King Ajātasattu. He introduced seven factors for the prosperity of a nation without violence (himsa) as follows:

Buddha taught how to get rich on the basis of harmony and mutual respect. (Image: Giác Ngộ Online)

“One time, the Buddha was residing on Vulture Peak Mountain, near the city of Rajgir, along with a congregation of 1,250 great monks. At that time, King Ajātasattu of the kingdom of Magadha desired to invade the Vajji confederation with weapons of war. He sent his minister, Vassakara, to consult the Buddha on this matter.

At that moment, Ananda was standing behind the Buddha, fanning him. The Buddha asked Ananda seven questions:

Buddha: “Ananda, have you heard that the Vajji regularly gather to discuss and make decisions on righteous matters?”

Ananda: “Yes, I have heard.”