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    Bloatmaxxing nevergivein's Avatar
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    can people change?

    srs question, have you ever noticed some loser that you know in your life just suddenly get their shit together and start mogging at life

    i never have seen it happen and I'm pretty sure it doesn't happen unless you win the lottery or somethin

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    Toilet Humor ArmitageShanks's Avatar
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    Probably but I've seen a few people self destruct and completely fuck up a decent life/education, etc.



    Quote Originally Posted by nevergivein View Post
    srs question, have you ever noticed some loser that you know in your life just suddenly get their shit together and start mogging at life

    i never have seen it happen and I'm pretty sure it doesn't happen unless you win the lottery or somethin

  3. #3
    Red and blonde streaks thesavageking's Avatar
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    Quote Originally Posted by nevergivein View Post
    srs question, have you ever noticed some loser that you know in your life just suddenly get their shit together and start mogging at life

    i never have seen it happen and I'm pretty sure it doesn't happen unless you win the lottery or somethin
    You are fine just the way you are


    Dreams are dangerous man, why try

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    Senior Member Non Lifting Buddhist's Avatar
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    Once you put down the butcher's blade, you instantly becomes a Buddha.

    In most texts, Aṅgulimāla is born in Sāvatthī,[29][note 3] in the brahman (priest) caste of the Gagga clan, his father Bhaggava being the chaplain of the king of Kosala, and his mother called Mantānī.[21] According to commentarial texts, 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)[21] indicate that the child is destined to become a brigand.[27][33] As the father is interpreting the omens for the king, the king asks whether the child will be a lone brigand or a band leader. When Bhaggava replies that he will be a lone brigand, the king decides to let it live.[33]

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

    Having grown up, Ahiṃsaka is handsome, intelligent and well-behaved.[27][11] His parents send him to Taxila to study under a well-known teacher. There he excels in his studies and becomes the 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.[21] To that end, they make it seem as though Ahiṃsaka has seduced the master's wife.[27] Unwilling or unable to attack Ahiṃsaka directly,[note 4] 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.[21][11][note 5] According to Buddhaghosa, Ahiṃsaka objects to this, saying he comes from a peaceful family, but eventually the teacher persuades him.[37] But according to other versions, Ahiṃsaka does not protest against the teacher's command.[27]

    In another version of the story, 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.[1][11]

    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.[39][21][27] He becomes infamous for his skill in seizing his victims.[40] When the people start to avoid roads, he enters villages and drags people from their homes to kill them. Entire villages become abandoned.[21][37] He never takes clothes or jewels from his victims, only fingers.[37] To keep count of the number of victims that he has taken, he strings them on a thread and hangs them on a tree. However, because birds begin to eat the flesh from the fingers, he starts to wear them as a sacrificial thread. Thus he comes to be known as Aṅgulimāla, meaning 'necklace of fingers'.[1][37] In some reliefs, he is depicted as wearing a headdress of fingers rather than a necklace.[41]

    Surviving villagers migrate from the area and complain to Pasenadi, the king of Kosala.[42][43] Pasenadi responds by sending an army of 500 soldiers to hunt down Aṅgulimāla.[44] 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,[note 6] the mother disagrees.[42][43][note 7] 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.[45][27] The Buddha perceives through meditative vision (Pali: abhi??ā) that Aṅgulimāla has slain 999 victims, and is desperately seeking a thousandth.[46][note 8] If the Buddha is to encounter Aṅgulimāla that day, the latter will become a monk and subsequently attain abhi??ā.[46] However, if Aṅgulimāla is to kill his mother instead, she will be his thousandth victim and he will be unsavable,[1][43] since matricide in Buddhism is considered one of the five worst actions a person can commit.[48][49]

    The Buddha sets off to intercept Aṅgulimāla,[21] despite being warned by local villagers not to go.[17][50] On the road through the forest of Kosala, Aṅgulimāla first sees his mother.[1] According to some versions of the story, he then has a moment of reconciliation with her, she providing food for him.[51] After some deliberation, however, he decides to make her his thousandth victim. But then when the Buddha also arrives, he chooses to 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.[1] The Buddha is using some supernatural accomplishment (Pali: iddhi; Sanskrit: ṛddhi) that affects Aṅgulimāla:[40][7] one text states the Buddha through these powers contracts and expands the earth on which they stand, thus keeping a distance of Aṅgulimāla.[52] 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:[1][53]

    I, Angulimala, am standing still (Pali: ṭhita), having for all beings laid aside the rod (Pali: daṇḍa); but you are unrestrained (Pali: asa??ato) regarding creatures; therefore, I am standing still, you are not standing still.[40]

    Aṅgulimāla asks for further explanation, after which the Buddha says that a good monk should control his desires.[54] Aṅgulimāla is impressed by the Buddha's courage,[55] and struck with guilt about what he has done.[56] After listening to the Buddha, Aṅgulimāla reverently declares himself converted, vows to cease his life as a brigand and joins the Buddhist monastic order.[57][58][59] He is admitted in the Jetavana monastery.[45]

    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.[13] 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 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 (Pali: Gagga Mantānīputta) and offers to donate robe materials to Aṅgulimāla. Aṅgulimāla, however, does not accept the gift, because of an ascetic training he observes.[21][11]

    In the end, the king chooses not to persecute Aṅgulimāla. This passage would agree with Buddhologist Andr? Bareau's observation that there was an unwritten agreement of mutual non-interference between the Buddha and kings and rulers of the time.[60]

    Later, Aṅgulimāla comes across a young woman undergoing difficult labor during a childbirth.[note 9] Aṇgulimāla is profoundly moved by this, and understands pain and feels compassion to an extent he did not know when he was still a brigand.[61][59][47] He goes to the Buddha and asks him what he can do to ease her pain. The Buddha tells Aṅgulimāla to go to the woman and say:

    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.

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

    Sister, since I was born with noble birth, 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.[1] [emphasis added]

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

    After Aṅgulimāla makes this "act of truth", the woman safely gives birth to her child. This verse later became one of the protective verses, commonly called the Aṅgulimāla paritta.[64][65] Monastics continue to recite the text during blessings for pregnant women in Theravāda countries,[66][67] and often memorize it as part of monastic training.[51] 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.[9]

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

    However, a resentful few cannot forget that he was responsible for the deaths of their loved ones. With sticks and stones they attack him as he walks for alms. With a bleeding head, torn outer robe and a broken alms bowl, Aṅgulimāla manages to return to the monastery. The Buddha encourages Aṅgulimāla to bear his torment with equanimity; he indicates that Aṅgulimāla is experiencing the fruits of the karma that would otherwise have condemned him to hell.[21][1][69] Having become an enlightened disciple, Aṅgulimāla remains firm and invulnerable in mind.[1] 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.[70][59] The effects of his karma are inevitable, and even the Buddha cannot stop them from occurring.[71]

    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.[21][72] Buddhaghosa states that Aṅgulimāla dies shortly after becoming a monk.[21][72] After his death, a discussion arises among the monks as to what Aṅgulimāla's afterlife destination is. When the Buddha states that Aṅgulimāla has attained Nirvana, this surprises some monks. They wonder how it is possible for someone who killed so many people to still attain enlightenment. The Buddha responds that even after having done much evil, a person still has a possibility to change for the better and attain enlightenment.[73]

    https://www.youtube.com/watch?v=L9B9OdLn5BA

    Namo Amituofo

  5. #5
    Bloatmaxxing nevergivein's Avatar
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    Quote Originally Posted by ArmitageShanks View Post
    Probably but I've seen a few people self destruct and completely fuck up a decent life/education, etc.
    I've seen it too, usually it's either drugs or woman problems that cause it

    Quote Originally Posted by thesavageking View Post
    You are fine just the way you are


    Dreams are dangerous man, why try
    Midtownking you got somthing going on in here

  6. #6
    Senior Member 'snot that bad's Avatar
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    Quote Originally Posted by nevergivein View Post
    I've seen it too, usually it's either drugs or woman problems that cause it



    Midtownking you got somthing going on in here

  7. #7
    Senior Member BroBeansBrah's Avatar
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    my buddy kept loosing his jobs and fucking up with drugs

    he finally got his shit together lives in a very nice house with a woman its very strange

    i think hes 38 and this just happened
    Quote Originally Posted by jasonblahadisciple View Post
    i did go to school months ago hadto stop when i went to mental hopsital
    i might go back
    idc about my life anymore tbh just buying steroids with my benefits and getting huge
    Pizza Slayer Crew

  8. #8
    Senior Member Fire God Liu Kang's Avatar
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    Only slightly in a positive manner but you can fuck up completely

  9. #9
    Senior Member TheBlackPillPress's Avatar
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    just watch garyvee and grant cardone

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    Senior Member TheBlackPillPress's Avatar
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    Quote Originally Posted by BroBeansBrah View Post
    my buddy kept loosing his jobs and fucking up with drugs

    he finally got his shit together lives in a very nice house with a woman its very strange

    i think hes 38 and this just happened
    was he sub chad though

    i doubt it

  11. #11
    Certified "MONSTER" Cuckzilla's Avatar
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    Quote Originally Posted by nevergivein View Post
    srs question, have you ever noticed some loser that you know in your life just suddenly get their shit together and start mogging at life

    i never have seen it happen and I'm pretty sure it doesn't happen unless you win the lottery or somethin
    people do not ever change... they just learn better ways to hide their degen lifestyle

  12. #12
    The HNIC of Fitmisc Online Warlord's Avatar
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    I dont believe people really change, the person youve grown up to be is your comfort zone and your natural impulse will always be to revert back to that
    Blahautism: The Jason Blaha Story CLIFFS

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  13. #13
    Senior Member BigMuscularPajeet's Avatar
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    Quote Originally Posted by Cuckzilla View Post
    people do not ever change... they just learn better ways to hide their degen lifestyle
    Like been on a diet but using drive thru and throwing the evidence out the widow

  14. #14
    Lolicon Brownrice123's Avatar
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    Yes, literally anyone can change.

    If you don't 'believe' in that then you have an issue on your end not wanting to believe that.
    Welcome everyone, Dylan Gemelli here today.

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    Senior Member Omegu's Avatar
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    Quote Originally Posted by Online Warlord View Post
    I dont believe people really change, the person youve grown up to be is your comfort zone and your natural impulse will always be to revert back to that
    This is why if you were an incel for 27 years of your life you're still an incel today cucklord.

    Glad the whole forum bullying you finally made you understand!
    Quote Originally Posted by im 2 normal View Post
    no, if i read articles, it's to back up what im already thinking

  16. #16
    The HNIC of Fitmisc Online Warlord's Avatar
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    Quote Originally Posted by Omegu View Post
    This is why if you were an incel for 27 years of your life you're still an incel today cucklord.

    Glad the whole forum bullying you finally made you understand!
    You relocated to the other side of the world to marry a 40 year old drug addict, youre in no position to call anybody an incel or a cucklord you ultimate cucklord
    Blahautism: The Jason Blaha Story CLIFFS

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    Senior Member Spike's Avatar
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    Their tampons

  18. #18
    The HNIC of Fitmisc Online Warlord's Avatar
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    Quote Originally Posted by Brownrice123 View Post
    Yes, literally anyone can change.

    If you don't 'believe' in that then you have an issue on your end not wanting to believe that.
    I believe you can change certain aspects of your self but not the core of your personality

    Like if youre a good person at heart then you will feel bad when you do bad things to other people and if you keep trying to live like that and suffocate the good person in you, youre always gonna be unhappy

    @Omegu aka @Bulgarian doesnt understand this because he's brain damaged and angry because I made him cry
    Last edited by Online Warlord; Yesterday at 12:56 PM.
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  19. #19
    Senior Member Spike's Avatar
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    Quote Originally Posted by Non Lifting Buddhist View Post
    Once you put down the butcher's blade, you instantly becomes a Buddha.

    In most texts, Aṅgulimāla is born in Sāvatthī,[29][note 3] in the brahman (priest) caste of the Gagga clan, his father Bhaggava being the chaplain of the king of Kosala, and his mother called Mantānī.[21] According to commentarial texts, 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)[21] indicate that the child is destined to become a brigand.[27][33] As the father is interpreting the omens for the king, the king asks whether the child will be a lone brigand or a band leader. When Bhaggava replies that he will be a lone brigand, the king decides to let it live.[33]

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

    Having grown up, Ahiṃsaka is handsome, intelligent and well-behaved.[27][11] His parents send him to Taxila to study under a well-known teacher. There he excels in his studies and becomes the 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.[21] To that end, they make it seem as though Ahiṃsaka has seduced the master's wife.[27] Unwilling or unable to attack Ahiṃsaka directly,[note 4] 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.[21][11][note 5] According to Buddhaghosa, Ahiṃsaka objects to this, saying he comes from a peaceful family, but eventually the teacher persuades him.[37] But according to other versions, Ahiṃsaka does not protest against the teacher's command.[27]

    In another version of the story, 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.[1][11]

    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.[39][21][27] He becomes infamous for his skill in seizing his victims.[40] When the people start to avoid roads, he enters villages and drags people from their homes to kill them. Entire villages become abandoned.[21][37] He never takes clothes or jewels from his victims, only fingers.[37] To keep count of the number of victims that he has taken, he strings them on a thread and hangs them on a tree. However, because birds begin to eat the flesh from the fingers, he starts to wear them as a sacrificial thread. Thus he comes to be known as Aṅgulimāla, meaning 'necklace of fingers'.[1][37] In some reliefs, he is depicted as wearing a headdress of fingers rather than a necklace.[41]

    Surviving villagers migrate from the area and complain to Pasenadi, the king of Kosala.[42][43] Pasenadi responds by sending an army of 500 soldiers to hunt down Aṅgulimāla.[44] 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,[note 6] the mother disagrees.[42][43][note 7] 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.[45][27] The Buddha perceives through meditative vision (Pali: abhi??ā) that Aṅgulimāla has slain 999 victims, and is desperately seeking a thousandth.[46][note 8] If the Buddha is to encounter Aṅgulimāla that day, the latter will become a monk and subsequently attain abhi??ā.[46] However, if Aṅgulimāla is to kill his mother instead, she will be his thousandth victim and he will be unsavable,[1][43] since matricide in Buddhism is considered one of the five worst actions a person can commit.[48][49]

    The Buddha sets off to intercept Aṅgulimāla,[21] despite being warned by local villagers not to go.[17][50] On the road through the forest of Kosala, Aṅgulimāla first sees his mother.[1] According to some versions of the story, he then has a moment of reconciliation with her, she providing food for him.[51] After some deliberation, however, he decides to make her his thousandth victim. But then when the Buddha also arrives, he chooses to 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.[1] The Buddha is using some supernatural accomplishment (Pali: iddhi; Sanskrit: ṛddhi) that affects Aṅgulimāla:[40][7] one text states the Buddha through these powers contracts and expands the earth on which they stand, thus keeping a distance of Aṅgulimāla.[52] 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:[1][53]

    I, Angulimala, am standing still (Pali: ṭhita), having for all beings laid aside the rod (Pali: daṇḍa); but you are unrestrained (Pali: asa??ato) regarding creatures; therefore, I am standing still, you are not standing still.[40]

    Aṅgulimāla asks for further explanation, after which the Buddha says that a good monk should control his desires.[54] Aṅgulimāla is impressed by the Buddha's courage,[55] and struck with guilt about what he has done.[56] After listening to the Buddha, Aṅgulimāla reverently declares himself converted, vows to cease his life as a brigand and joins the Buddhist monastic order.[57][58][59] He is admitted in the Jetavana monastery.[45]

    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.[13] 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 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 (Pali: Gagga Mantānīputta) and offers to donate robe materials to Aṅgulimāla. Aṅgulimāla, however, does not accept the gift, because of an ascetic training he observes.[21][11]

    In the end, the king chooses not to persecute Aṅgulimāla. This passage would agree with Buddhologist Andr? Bareau's observation that there was an unwritten agreement of mutual non-interference between the Buddha and kings and rulers of the time.[60]

    Later, Aṅgulimāla comes across a young woman undergoing difficult labor during a childbirth.[note 9] Aṇgulimāla is profoundly moved by this, and understands pain and feels compassion to an extent he did not know when he was still a brigand.[61][59][47] He goes to the Buddha and asks him what he can do to ease her pain. The Buddha tells Aṅgulimāla to go to the woman and say:

    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.

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

    Sister, since I was born with noble birth, 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.[1] [emphasis added]

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

    After Aṅgulimāla makes this "act of truth", the woman safely gives birth to her child. This verse later became one of the protective verses, commonly called the Aṅgulimāla paritta.[64][65] Monastics continue to recite the text during blessings for pregnant women in Theravāda countries,[66][67] and often memorize it as part of monastic training.[51] 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.[9]

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

    However, a resentful few cannot forget that he was responsible for the deaths of their loved ones. With sticks and stones they attack him as he walks for alms. With a bleeding head, torn outer robe and a broken alms bowl, Aṅgulimāla manages to return to the monastery. The Buddha encourages Aṅgulimāla to bear his torment with equanimity; he indicates that Aṅgulimāla is experiencing the fruits of the karma that would otherwise have condemned him to hell.[21][1][69] Having become an enlightened disciple, Aṅgulimāla remains firm and invulnerable in mind.[1] 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.[70][59] The effects of his karma are inevitable, and even the Buddha cannot stop them from occurring.[71]

    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.[21][72] Buddhaghosa states that Aṅgulimāla dies shortly after becoming a monk.[21][72] After his death, a discussion arises among the monks as to what Aṅgulimāla's afterlife destination is. When the Buddha states that Aṅgulimāla has attained Nirvana, this surprises some monks. They wonder how it is possible for someone who killed so many people to still attain enlightenment. The Buddha responds that even after having done much evil, a person still has a possibility to change for the better and attain enlightenment.[73]

    https://www.youtube.com/watch?v=L9B9OdLn5BA
    Can you please explain that with a little more detail?

  20. #20
    Senior Member Omegu's Avatar
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    Quote Originally Posted by Online Warlord View Post
    I believe you can change certain aspects of your self but not the core of your personality

    Like if youre a good person at heart then you will feel bad when you do bad things to other people and if you keep trying to live like that and suffocate the good person in you, youre always gonna be unhappy

    @Omegu aka @Bulgarian doesnt understand this because he's brain damaged and angry because I made him cry
    Can you imagine a chad seething over someone calling him out on his slip for 3 hours before editing me into his post

    Quote Originally Posted by im 2 normal View Post
    no, if i read articles, it's to back up what im already thinking

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