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Majjhima Nikāya 86 Middle Discourses 86
Aṅgulimālasutta With Aṅgulimāla
Evaṁ me sutaṁ—Thus I heard:So I have heard.
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. On one occasion the Blessed One was living at Sāvatthi in Jeta’s Grove, Anāthapiṇḍika’s Park.At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tena kho pana samayena rañño pasenadissa kosalassa vijite coro aṅgulimālo nāma hoti luddo lohitapāṇi hatapahate niviṭṭho adayāpanno pāṇabhūtesu. 2. Now on that occasion there was a bandit in the realm of King Pasenadi of Kosala called Aṅgulimāla, or ‘Finger-garland’ who was murderous, bloody-handed, given to blows and violence, and merciless to all living beings. Now at that time in the realm of King Pasenadi of Kosala there was a bandit named Aṅgulimāla. He was violent, bloody-handed, a hardened killer, merciless to living beings.
Tena gāmāpi agāmā katā, nigamāpi anigamā katā, janapadāpi ajanapadā katā. Villages, towns and districts were being laid waste by him. He laid waste to villages, towns, and countries.
So manusse vadhitvā vadhitvā aṅgulīnaṁ mālaṁ dhāreti. He was constantly murdering people, and he wore their fingers (aṅguli) as a garland (māla).He was constantly murdering humans, and he wore their fingers as a necklace.
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi. Then, when it was morning, the Blessed One dressed and taking his bowl and (outer) robe, he went into Sāvatthi for alms. Then the Buddha robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms.
Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto senāsanaṁ saṁsāmetvā pattacīvaramādāya yena coro aṅgulimālo tenaddhānamaggaṁ paṭipajji. When he had wandered for alms in Sāvatthi and had returned from his alms-round after his meal, he set his resting place in order, and taking his bowl and (outer) robe, he set out by the road to where Aṅgulimāla was. Then, after the meal, on his return from almsround, he set his lodgings in order and, taking his bowl and robe, he walked down the road that led to Aṅgulimāla.
Addasāsuṁ kho gopālakā pasupālakā kassakā pathāvino bhagavantaṁ yena coro aṅgulimālo tenaddhānamaggapaṭipannaṁ. Cowherds, shepherds and ploughmen passing by saw him taking the road to where Aṅgulimāla was. The cowherds, shepherds, farmers, and travelers saw him on the road,
Disvāna bhagavantaṁ etadavocuṁ: When they saw him, they said: and said to him,
“mā, samaṇa, etaṁ maggaṁ paṭipajji. ‘Do not take that road, monk. “Don’t take this road, ascetic.
Etasmiṁ, samaṇa, magge coro aṅgulimālo nāma luddo lohitapāṇi hatapahate niviṭṭho adayāpanno pāṇabhūtesu. On that road is the bandit Aṅgulimāla who is murderous, bloody-handed, given to blows and violence, and merciless to all living beings. On this road there is a bandit named Aṅgulimāla. He is violent, bloody-handed, a hardened killer, merciless to living beings.
Tena gāmāpi agāmā katā, nigamāpi anigamā katā, janapadāpi ajanapadā katā. Villages and towns and districts are being laid waste by him. He has laid waste to villages, towns, and countries.
So manusse vadhitvā vadhitvā aṅgulīnaṁ mālaṁ dhāreti. He is constantly murdering people, and he wears their fingers as a garland. He is constantly murdering humans, and he wears their fingers as a necklace.
Etañhi, samaṇa, maggaṁ dasapi purisā vīsampi purisā tiṁsampi purisā cattārīsampi purisā paññāsampi purisā saṅkaritvā saṅkaritvā paṭipajjanti. Men have come along this road in groups of ten, twenty, thirty and even forty from time to time, People travel along this road only after banding closely together in groups of ten, twenty, thirty, forty, or fifty.
Tepi corassa aṅgulimālassa hatthatthaṁ gacchantī”ti. but still they have fallen into Aṅgulimāla’s hands.’Still they meet their end by Aṅgulimāla’s hand.”
Evaṁ vutte, bhagavā tuṇhībhūto agamāsi. When this was said the Blessed One went on in silence.But when they said this, the Buddha went on in silence.
Dutiyampi kho gopālakā …pe… A second time …For a second time …
tatiyampi kho gopālakā pasupālakā kassakā pathāvino bhagavantaṁ etadavocuṁ: A third time the cowherds, shepherds and ploughmen passing by said: and a third time, they urged the Buddha to turn back.
“mā, samaṇa, etaṁ maggaṁ paṭipajji, etasmiṁ samaṇa magge coro aṅgulimālo nāma luddo lohitapāṇi hatapahate niviṭṭho adayāpanno pāṇabhūtesu, tena gāmāpi agāmā katā, nigamāpi anigamā katā, janapadāpi ajanapadā katā. ‘Do not take that road, monk. On that road is the bandit Aṅgulimāla who is murderous, bloody-handed, given to blows and violence, and merciless to all living beings. Villages and towns and districts are being laid waste by him.
So manusse vadhitvā vadhitvā aṅgulīnaṁ mālaṁ dhāreti. He is constantly murdering people, and he wears their fingers as a garland.
Etañhi samaṇa maggaṁ dasapi purisā vīsampi purisā tiṁsampi purisā cattārīsampi purisā paññāsampi purisā saṅkaritvā saṅkaritvā paṭipajjanti. Men have come along this road in groups of ten, twenty, thirty and even forty from time to time,
Tepi corassa aṅgulimālassa hatthatthaṁ gacchantī”ti. but still they have fallen into Aṅgulimāla’s hands.’
Atha kho bhagavā tuṇhībhūto agamāsi. Still the Blessed One went on in silence.But when they said this, the Buddha went on in silence.
Addasā kho coro aṅgulimālo bhagavantaṁ dūratova āgacchantaṁ. The bandit Aṅgulimāla saw the Blessed One coming in the distance. The bandit Aṅgulimāla saw the Buddha coming off in the distance,
Disvānassa etadahosi: When he saw him, he (thought:) and thought,
“acchariyaṁ vata bho, abbhutaṁ vata bho. ‘It is wonderful, it is marvellous! “Oh lord, how incredible, how amazing!
Imañhi maggaṁ dasapi purisā vīsampi purisā tiṁsampi purisā cattārīsampi purisā paññāsampi purisā saṅkaritvā saṅkaritvā paṭipajjanti. Men have come along this road in groups of ten, twenty, thirty and even forty, from time to time People travel along this road only after banding closely together in groups of ten, twenty, thirty, forty, or fifty.
Tepi mama hatthatthaṁ gacchanti. but still they have fallen into my hands.Still they meet their end by my hand.
Atha ca panāyaṁ samaṇo eko adutiyo pasayha maññe āgacchati. And now this monk comes alone and unaccompanied. One would fancy he had been fated to come. But still this ascetic comes along alone and unaccompanied, like a conqueror.
Yannūnāhaṁ imaṁ samaṇaṁ jīvitā voropeyyan”ti. Why should I not take this monk’s life ?”Why don’t I take his life?”
Atha kho coro aṅgulimālo asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā bhagavantaṁ piṭṭhito piṭṭhito anubandhi. Angulimāla took up his sword and shield and buckled on his bow and quiver, and he followed behind the Blessed One.Then Aṅgulimāla donned his sword and shield, fastened his bow and arrows, and followed behind the Buddha.
Atha kho bhagavā tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi yathā coro aṅgulimālo bhagavantaṁ pakatiyā gacchantaṁ sabbathāmena gacchanto na sakkoti sampāpuṇituṁ. Then the Blessed One performed such a feat of supernormal success that the bandit Angulimāla, going as fast as he could, was unable to catch up with the Blessed One, who was walking at his normal pace. But the Buddha used his psychic power to will that Aṅgulimāla could not catch up with him no matter how hard he tried, even though the Buddha kept walking at a normal speed.
Atha kho corassa aṅgulimālassa etadahosi: Then he (thought:) Then Aṅgulimāla thought,
“acchariyaṁ vata bho, abbhutaṁ vata bho. ‘It is wonderful, it is marvellous! “Oh lord, how incredible, how amazing!
Ahañhi pubbe hatthimpi dhāvantaṁ anupatitvā gaṇhāmi, assampi dhāvantaṁ anupatitvā gaṇhāmi, rathampi dhāvantaṁ anupatitvā gaṇhāmi, migampi dhāvantaṁ anupatitvā gaṇhāmi; Formerly I caught up with even a galloping elephant and seized it; I caught up with even a galloping horse and seized it; I caught up with even a galloping chariot and seized it; I caught up with even a galloping deer and seized it; Previously, even when I’ve chased a speeding elephant, horse, chariot or deer, I’ve always caught up with them.
atha ca panāhaṁ imaṁ samaṇaṁ pakatiyā gacchantaṁ sabbathāmena gacchanto na sakkomi sampāpuṇitun”ti. but yet, though I am going as fast as I can, I am unable to catch up with this monk who is walking at his normal pace!’ But I can’t catch up with this ascetic no matter how hard I try, even though he’s walking at a normal speed.”
Ṭhitova bhagavantaṁ etadavoca: He stopped and called: He stood still and said,
“tiṭṭha, tiṭṭha, samaṇā”ti. ‘Stop, monk; stop, monk!’“Stop, stop, ascetic!”
“Ṭhito ahaṁ, aṅgulimāla, tvañca tiṭṭhā”ti. ‘I have stopped, Angulimāla. Do you stop, too.’“I’ve stopped, Aṅgulimāla—now you stop.”
Atha kho corassa aṅgulimālassa etadahosi: Then the bandit Angulimāla thought: Then Aṅgulimāla thought,
“ime kho samaṇā sakyaputtiyā saccavādino saccapaṭiññā. ‘These monks, sons of Sakyans, speak truth, assert truth: “These ascetics who follow the Sakyan speak the truth.
Atha panāyaṁ samaṇo gacchaṁ yevāha: but though this monk is walking yet he says Yet while walking the ascetic says:
‘ṭhito ahaṁ, aṅgulimāla, tvañca tiṭṭhā’ti. “I have stopped. Angulimāla. Do you stop too.” ‘I’ve stopped, Aṅgulimāla—now you stop.’
Yannūnāhaṁ imaṁ samaṇaṁ puccheyyan”ti. Suppose I question this monk ?’Why don’t I ask him about this?”
Atha kho coro aṅgulimālo bhagavantaṁ gāthāya ajjhabhāsi: Then he addressed the Blessed One in stanzas thus:Then he addressed the Buddha in verse:
“Gacchaṁ vadesi samaṇa ṭhitomhi, ‘While you are walking, monk, you tell me you have stopped; “While walking, ascetic, you say ‘I’ve stopped.’
Mamañca brūsi ṭhitamaṭṭhitoti; But now, when I have stopped, you say I have not stopped. And I have stopped, but you tell me I’ve not.
Pucchāmi taṁ samaṇa etamatthaṁ, I ask you now, O monk, what is the meaning of it; I’m asking you this, ascetic:
Kathaṁ ṭhito tvaṁ ahamaṭṭhitomhī”ti. How is it you have stopped and I have not ?’how is it you’ve stopped and I have not?”
“Ṭhito ahaṁ aṅgulimāla sabbadā, ‘Angulimāla, I have stopped for ever, “Aṅgulimāla, I have forever stopped—
Sabbesu bhūtesu nidhāya daṇḍaṁ; Forswearing violence to every living being; I’ve laid aside violence toward all creatures.
Tuvañca pāṇesu asaññatosi, But you have no restraint towards things that breathe: But you can’t stop yourself from harming living creatures;
Tasmā ṭhitohaṁ tuvamaṭṭhitosī”ti. So that is why I have stopped and you have not.’that’s why I’ve stopped, but you have not.”
“Cirassaṁ vata me mahito mahesī, ‘Oh, at long last a sage revered by me, “Oh, at long last a renowned great seer,
Mahāvanaṁ pāpuṇi saccavādī; This monk, has now appeared in the great forest: an ascetic has followed me into this deep wood.
Sohaṁ carissāmi pahāya pāpaṁ, Indeed I will for long renounce all evil, Now that I’ve heard your verse on Dhamma,
Sutvāna gāthaṁ tava dhammayuttaṁ”. Hearing your stanza showing the Dhamma.’I shall live without evil.”
Itveva coro asimāvudhañca, With these words, the bandit hurled his sword and weapons
Sobbhe papāte narake akiri; And flung them in a gaping chasm’s pit; down a cliff into an abyss.
Avandi coro sugatassa pāde, The bandit worshipped the Sublime One’s feet, He venerated the Holy One’s feet,
Tattheva naṁ pabbajjaṁ ayāci. And then and there asked for the Going-forth. and requested the going forth right away.
Buddho ca kho kāruṇiko mahesi, The Enlightened One, the Sage of Great Compassion, Then the Buddha, the compassionate great seer,
Yo satthā lokassa sadevakassa; The Teacher of the world with (all) its gods, the Teacher of the world with its gods,
“Tamehi bhikkhū”ti tadā avoca, Addressed him with these words ‘Come bhikkhu’, said to him, “Come, monk!”
Eseva tassa ahu bhikkhubhāvoti. And that was how he came to be a bhikkhu.And with that he became a monk.
Atha kho bhagavā āyasmatā aṅgulimālena pacchāsamaṇena yena sāvatthi tena cārikaṁ pakkāmi. Then the Blessed One set out to wander by stages back to Sāvatthi with Aṅgulimāla as his attendant monk, Then the Buddha set out for Sāvatthī with Venerable Aṅgulimāla as his second monk.
Anupubbena cārikaṁ caramāno yena sāvatthi tadavasari. and eventually he arrived at Sāvatthi. Traveling stage by stage, he arrived at Sāvatthī,
Tatra sudaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Then the Blessed One stayed in Sāvatthi in Jeta’s Grove, Anathapiṇḍika’s Park.where he stayed in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tena kho pana samayena rañño pasenadissa kosalassa antepuradvāre mahājanakāyo sannipatitvā uccāsaddo mahāsaddo hoti: Now on that occasion great crowds of people were gathering at the gates of King Pasenadi’s inner palace, very clamorous and noisy, (crying:) Now at that time a crowd had gathered by the gate of King Pasenadi’s royal compound making a colossal racket,
“coro te, deva, vijite aṅgulimālo nāma luddo lohitapāṇi hatapahate niviṭṭho adayāpanno pāṇabhūtesu. ‘Sire, there is a bandit called Aṅgulimāla in your realm; he is murderous, bloody-handed, given to blows and violence, and merciless to all living beings! “In your realm, Your Majesty, there is a bandit named Aṅgulimāla. He is violent, bloody-handed, a hardened killer, merciless to living beings.
Tena gāmāpi agāmā katā, nigamāpi anigamā katā, janapadāpi ajanapadā katā. Villages, towns and districts are being laid waste by him! He has laid waste to villages, towns, and countries.
So manusse vadhitvā vadhitvā aṅgulīnaṁ mālaṁ dhāreti. He is constantly murdering people, and he wears their fingers as a garland! He is constantly murdering humans, and he wears their fingers as a necklace.
Taṁ devo paṭisedhetū”ti. The king must put him down!’Your Majesty must put a stop to him!”
Atha kho rājā pasenadi kosalo pañcamattehi assasatehi sāvatthiyā nikkhami divā divassa. Then in broad day King Pasenadi of Kosala drove out with (a bodyguard of) five hundred horse, Then King Pasenadi drove out from Sāvatthī in the middle of the day with around five hundred horses,
Yena ārāmo tena pāvisi. for the Park. heading for the monastery.
Yāvatikā yānassa bhūmi yānena gantvā yānā paccorohitvā pattikova yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho rājānaṁ pasenadiṁ kosalaṁ bhagavā etadavoca: He went as far as the road was passable for carriages, and then he dismounted from his carriage and went to the Blessed One on foot. After paying homage to him, he sat down at one side. When he had done so, the Blessed One said to him: He went by carriage as far as the terrain allowed, then descended and approached the Buddha on foot. He bowed and sat down to one side. The Buddha said to him,
“kiṁ nu te, mahārāja, rājā vā māgadho seniyo bimbisāro kupito vesālikā vā licchavī aññe vā paṭirājāno”ti? ‘What is it, great king? Is Seniya Bimbisāra king of Magadha attacking you, or the Licchavis of Vesāli, or other hostile kings?’“What is it, Great King? Is King Seniya Bimbisāra of Magadha angry with you, or the Licchavis of Vesālī, or some other opposing ruler?”
“Na kho me, bhante, rājā māgadho seniyo bimbisāro kupito, nāpi vesālikā licchavī, nāpi aññe paṭirājāno. ‘Venerable sir, Seniya Bimbisāra king of Magadha is not attacking me, nor are the Licchavis of Vesāli, nor are other hostile kings. “No, sir.
Coro me, bhante, vijite aṅgulimālo nāma luddo lohitapāṇi hatapahate niviṭṭho adayāpanno pāṇabhūtesu. But there is a bandit in my realm called Aṅgulimāla, who is murderous, bloody-handed, given to blows and violence, and merciless to all living beings. In my realm there is a bandit named Aṅgulimāla. He is violent, bloody-handed, a hardened killer, merciless to living beings. …
Tena gāmāpi agāmā katā, nigamāpi anigamā katā, janapadāpi ajanapadā katā. Villages, town and districts are being laid waste by him.
So manusse vadhitvā vadhitvā aṅgulīnaṁ mālaṁ dhāreti. He is constantly murdering people, and he wears their fingers as a garland.
Tāhaṁ, bhante, paṭisedhissāmī”ti. I shall never be able to put him down, venerable sir.’I shall put a stop to him.”
“Sace pana tvaṁ, mahārāja, aṅgulimālaṁ passeyyāsi kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajitaṁ, virataṁ pāṇātipātā, virataṁ adinnādānā, virataṁ musāvādā, ekabhattikaṁ, brahmacāriṁ, sīlavantaṁ, kalyāṇadhammaṁ, kinti naṁ kareyyāsī”ti? ‘Great king, if you saw that Aṅgulimāla had shaved off his hair and beard, put on the yellow cloth, and gone forth from the home life into homelessness, and that he was abstaining from killing living beings, from taking what is not given, and from false speech, and, eating in (only) one half of the day, he was living the life divine in virtue and good Dhamma, (if you saw him thus,) how would you treat him?’“But, Great King, suppose you were to see that Aṅgulimāla had shaved off his hair and beard, dressed in ocher robes, and gone forth from the lay life to homelessness. And that he was refraining from killing living creatures, stealing, and lying; that he was eating in one part of the day, and was chaste, ethical, and of good character. What would you do to him?”
“Abhivādeyyāma vā, bhante, paccuṭṭheyyāma vā āsanena vā nimanteyyāma, abhinimanteyyāma vā naṁ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi, dhammikaṁ vā assa rakkhāvaraṇaguttiṁ saṁvidaheyyāma. ‘Venerable sir, we should pay homage, or we should rise up for him, or we should invite him to be seated, or we should invite him to accept robes, alms-food, resting-place, and the requisite of medicine as cure for the sick, or we should arrange for his guarding in accordance with the Dhamma, and his defence and protection. “I would bow to him, rise in his presence, or offer him a seat. I’d invite him to accept robes, almsfood, lodgings, and medicines and supplies for the sick. And I’d organize his lawful guarding and protection.
Kuto panassa, bhante, dussīlassa pāpadhammassa evarūpo sīlasaṁyamo bhavissatī”ti? But, venerable sir, he is an evil-doer, one of evil qualities; how could he have such virtue and restraint?’But sir, how could such an immoral, evil man ever have such virtue and restraint?”
Tena kho pana samayena āyasmā aṅgulimālo bhagavato avidūre nisinno hoti. Now on that occasion the venerable Angulimāla was sitting not far from the Blessed One, Now at that time Venerable Aṅgulimāla was sitting not far from the Buddha.
Atha kho bhagavā dakkhiṇaṁ bāhuṁ paggahetvā rājānaṁ pasenadiṁ kosalaṁ etadavoca: who extended his right arm, saying to King Pasenadi of Kosala: Then the Buddha pointed with his right arm and said to the king,
“eso, mahārāja, aṅgulimālo”ti. ‘Great King, this is Angulimāla.’“Great king, this is Aṅgulimāla.”
Atha kho rañño pasenadissa kosalassa ahudeva bhayaṁ, ahu chambhitattaṁ, ahu lomahaṁso. Then King Pasenadi was alarmed and fearful, and his hair stood on end. Then the king became frightened, scared, his hair standing on end.
Atha kho bhagavā rājānaṁ pasenadiṁ kosalaṁ bhītaṁ saṁviggaṁ lomahaṭṭhajātaṁ viditvā rājānaṁ pasenadiṁ kosalaṁ etadavoca: Knowing this, the Blessed One told him: Knowing this, the Buddha said to him,
“mā bhāyi, mahārāja, natthi te ito bhayan”ti. ‘Do not be afraid, great king, do not be afraid. There is nothing for you to fear.’“Do not fear, Great King. You have nothing to fear from him.”
Atha kho rañño pasenadissa kosalassa yaṁ ahosi bhayaṁ vā chambhitattaṁ vā lomahaṁso vā so paṭippassambhi. Then the king’s alarm and fear and horror was allayed. Then the king’s fear died down.
Atha kho rājā pasenadi kosalo yenāyasmā aṅgulimālo tenupasaṅkami; upasaṅkamitvā āyasmantaṁ aṅgulimālaṁ etadavoca: He went over to the venerable Angulimāla and said: Then the king went over to Aṅgulimāla and said,
“ayyo no, bhante, aṅgulimālo”ti? ‘Venerable sir, Angulimāla was a noble lord, was he not?’“Sir, is the master really Aṅgulimāla?”
“Evaṁ, mahārājā”ti. ‘Yes, great king.’“Yes, Great King.”
“Kathaṅgotto ayyassa pitā, kathaṅgottā mātā”ti? ‘Venerable sir, of what family was the noble lord’s father? Of what family was his mother?’“What clans were your father and mother from?”
“Gaggo kho, mahārāja, pitā, mantāṇī mātā”ti. ‘My father was a Gagga, great king; my mother was a Mantāni.’“My father was a Gagga, and my mother a Mantāṇī.”
“Abhiramatu, bhante, ayyo gaggo mantāṇiputto. ‘Let the noble lord Gagga Mantāniputta rest content. “Sir, may Master Gagga son of Mantāṇī be happy.
Ahamayyassa gaggassa mantāṇiputtassa ussukkaṁ karissāmi cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānan”ti. I shall take care of robes, alms-food, resting-place, and the requisite of medicine as cure for the sick, for the noble lord Gagga Mantāniputta.’I’ll make sure that you’re provided with robes, almsfood, lodgings, and medicines and supplies for the sick.”
Tena kho pana samayena āyasmā aṅgulimālo āraññiko hoti piṇḍapātiko paṁsukūliko tecīvariko. Now on that occasion the venerable Angulimāla was a forest-dweller, an alms-food eater and a refuse-rag wearer restricting himself to three robes. But at that time Venerable Aṅgulimāla lived in the wilderness, ate only almsfood, and owned just three robes.
Atha kho āyasmā aṅgulimālo rājānaṁ pasenadiṁ kosalaṁ etadavoca: He replied: So he said to the king,
“alaṁ, mahārāja, paripuṇṇaṁ me cīvaran”ti. ‘Enough, great king, my triple robe is complete.’“Enough, Great King. My robes are complete.”
Atha kho rājā pasenadi kosalo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho rājā pasenadi kosalo bhagavantaṁ etadavoca: King Pasenadi then returned to the Blessed One, and after paying homage to him, he sat down at one side. When he had done so, he said: Then the king went back to the Buddha, bowed, sat down to one side, and said to him,
“acchariyaṁ, bhante, abbhutaṁ, bhante. ‘It is wonderful, venerable sir, it is marvellous “It’s incredible, sir, it’s amazing!
Yāvañcidaṁ, bhante, bhagavā adantānaṁ dametā, asantānaṁ sametā, aparinibbutānaṁ parinibbāpetā. how the Blessed One subdues the unsubdued, quiets the unquieted, brings about extinguishment in the unextinguished. How the Buddha tames those who are wild, pacifies those who are violent, and extinguishes those who are unquenched!
Yañhi mayaṁ, bhante, nāsakkhimhā daṇḍenapi satthenapi dametuṁ so bhagavatā adaṇḍena asattheneva danto. One whom we, venerable sir, could not subdue with punishments and weapons the Blessed One has subdued without punishment or weapon. For I was not able to tame him with the rod and the sword, but the Buddha tamed him without rod or sword.
Handa ca dāni mayaṁ, bhante, gacchāma; And now, venerable sir, we depart; Well, now, sir, I must go.
bahukiccā mayaṁ bahukaraṇīyā”ti. we are busy and have much to do.’I have many duties, and much to do.”
“Yassadāni, mahārāja, kālaṁ maññasī”ti. ‘It is time now, great king, to do as you think fit.’“Please, Great King, go at your convenience.”
Atha kho rājā pasenadi kosalo uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. Then King Pasenadi of Kosala rose from his seat, and after paying homage to the Blessed One, keeping him on his right, he departed.Then King Pasenadi rose from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
Atha kho āyasmā aṅgulimālo pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiyaṁ piṇḍāya pāvisi. Then when it was morning, the venerable Angulimāla dressed, and taking his bowl and (outer) robe, he went into Sāvatthi for alms. Then Venerable Aṅgulimāla robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms.
Addasā kho āyasmā aṅgulimālo sāvatthiyaṁ sapadānaṁ piṇḍāya caramāno aññataraṁ itthiṁ mūḷhagabbhaṁ vighātagabbhaṁ. As he was wandering for alms from house to house in Sāvatthi, he saw a certain woman in travail with a deformed child. Then as he was wandering indiscriminately for almsfood he saw a woman undergoing a distressing obstructed labor.
Disvānassa etadahosi: When he saw this, he (thought:) Seeing this, it occurred to him,
“kilissanti vata, bho, sattā; ‘What defilement beings suffer; “Oh, beings undergo such travail!
kilissanti vata, bho, sattā”ti. indeed what defilement beings suffer!’Oh, beings undergo such travail!”
Atha kho āyasmā aṅgulimālo sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā aṅgulimālo bhagavantaṁ etadavoca: When he had wandered for alms in Sāvatthi and had returned from his alms-round after the meal, he went to the Blessed One, and after paying homage to him, he sat down at one side. When he had done so, he said: Then after wandering for alms in Sāvatthī, after the meal, on his return from almsround, he went to the Buddha, bowed, sat down to one side, and told him what had happened. The Buddha said to him,
“idhāhaṁ, bhante, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisiṁ. ‘Venerable sir, when it was morning I dressed and taking bowl and (outer) robe, I went into Sāvatthi for alms.
Addasaṁ kho ahaṁ, bhante, sāvatthiyaṁ sapadānaṁ piṇḍāya caramāno aññataraṁ itthiṁ mūḷhagabbhaṁ vighātagabbhaṁ. As I was wandering for alms from house to house in Sāvatthi, I saw a certain woman in travail with a deformed child.
Disvāna mayhaṁ etadahosi: When I saw that, I (thought:)
‘kilissanti vata bho sattā, kilissanti vata bho sattā’”ti. “What defilement beings suffer; indeed what defilement beings suffer!” ‘
“Tena hi tvaṁ, aṅgulimāla, yena sā itthī tenupasaṅkama; upasaṅkamitvā taṁ itthiṁ evaṁ vadehi: ‘In that case, Angulimāla, go into Sāvatthi and say to that woman:“Well then, Aṅgulimāla, go to that woman and say this:
‘yatohaṁ, bhagini, jāto nābhijānāmi sañcicca pāṇaṁ jīvitā voropetā, tena saccena sotthi te hotu, sotthi gabbhassā’”ti. “Sister, since I was born I have never purposely deprived a living being of life. By that truth may you and the infant have peace.” ‘‘Ever since I was born, sister, I don’t recall having intentionally taken the life of a living creature. By this truth, may both you and your baby be safe.’”
“So hi nūna me, bhante, sampajānamusāvādo bhavissati. ‘Venerable sir, should I not be speaking falsehood in full awareness?“But sir, wouldn’t that be telling a deliberate lie?
Mayā hi, bhante, bahū sañcicca pāṇā jīvitā voropitā”ti. For many living beings have been purposely deprived of life by me.’For I have intentionally killed many living creatures.”
“Tena hi tvaṁ, aṅgulimāla, yena sā itthī tenupasaṅkama; upasaṅkamitvā taṁ itthiṁ evaṁ vadehi: ‘Then, Angulimāla, go into Sāvatthi and say to that woman:“In that case, Aṅgulimāla, go to that woman and say this:
‘yatohaṁ, bhagini, ariyāya jātiyā jāto, nābhijānāmi sañcicca pāṇaṁ jīvitā voropetā, tena saccena sotthi te hotu, sotthi gabbhassā’”ti. “Sister, since I was born with the Noble Birth I have never purposely deprived a living being of life. By that truth may you and the infant have peace.”’‘Ever since I was born in the noble birth, sister, I don’t recall having intentionally taken the life of a living creature. By this truth, may both you and your baby be safe.’”
“Evaṁ, bhante”ti kho āyasmā aṅgulimālo bhagavato paṭissutvā yena sā itthī tenupasaṅkami; upasaṅkamitvā taṁ itthiṁ etadavoca: ‘Yes, venerable sir,’ he replied, and went into Sāvatthi and told the woman:“Yes, sir,” replied Aṅgulimāla. He went to that woman and said:
“yatohaṁ, bhagini, ariyāya jātiyā jāto, nābhijānāmi sañcicca pāṇaṁ jīvitā voropetā, tena saccena sotthi te hotu, sotthi gabbhassā”ti. ‘Sister, since I was born with the Noble Birth I have never purposely deprived a living being of life. By that truth may you and the infant have peace.’“Ever since I was born in the noble birth, sister, I don’t recall having intentionally taken the life of a living creature. By this truth, may both you and your baby be safe.”
Atha khvāssā itthiyā sotthi ahosi, sotthi gabbhassa. And the woman and the infant had peace.Then that woman was safe, and so was her baby.
Atha kho āyasmā aṅgulimālo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi. Then dwelling alone, withdrawn, diligent, ardent and self-controlled, the venerable Angulimāla, by realization himself here and now entered upon and abode in that supreme goal of the life divine for the sake of which clansmen rightly go forth from the home life into homelessness.Then Aṅgulimāla, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.
“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. He knew directly: ‘Birth is exhausted, the life divine has been lived out, what was to be done is done, there is no more of this to come.’He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.”
Aññataro kho panāyasmā aṅgulimālo arahataṁ ahosi. And the venerable Angulimāla became one of the Arahants.And Venerable Aṅgulimāla became one of the perfected.
Atha kho āyasmā aṅgulimālo pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi. Then when it was morning, the venerable Angulimāla dressed, and taking his bowl and (outer) robe, he went into Sāvatthi for alms.Then Venerable Aṅgulimāla robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms.
Tena kho pana samayena aññenapi leḍḍu khitto āyasmato aṅgulimālassa kāye nipatati, aññenapi daṇḍo khitto āyasmato aṅgulimālassa kāye nipatati, aññenapi sakkharā khittā āyasmato aṅgulimālassa kāye nipatati. Now on that occasion a clod thrown by someone fell on the venerable Angulimāla’s body, and a stick thrown by someone fell on his body, and a potsherd thrown by someone fell on his body.Now at that time someone threw a stone that hit Aṅgulimāla, someone else threw a stick, and someone else threw gravel.
Atha kho āyasmā aṅgulimālo bhinnena sīsena, lohitena gaḷantena, bhinnena pattena, vipphālitāya saṅghāṭiyā yena bhagavā tenupasaṅkami. Then with blood running from his broken head, with his bowl broken, and with his outer cloak of patches torn, the venerable Angulimāla went to the Blessed One.Then Aṅgulimāla—with cracked head, bleeding, his bowl broken, and his outer robe torn—went to the Buddha.
Addasā kho bhagavā āyasmantaṁ aṅgulimālaṁ dūratova āgacchantaṁ. The Blessed One saw him coming,The Buddha saw him coming off in the distance,
Disvāna āyasmantaṁ aṅgulimālaṁ etadavoca: and he told him:and said to him,
“adhivāsehi tvaṁ, brāhmaṇa, adhivāsehi tvaṁ, brāhmaṇa. ‘Bear it, divine one, bear it, divine one, bear it.“Endure it, brahmin! Endure it, brahmin!
Yassa kho tvaṁ, brāhmaṇa, kammassa vipākena bahūni vassāni bahūni vassasatāni bahūni vassasahassāni niraye pacceyyāsi tassa tvaṁ, brāhmaṇa, kammassa vipākaṁ diṭṭheva dhamme paṭisaṁvedesī”ti. You have experienced here and now the ripening of kamma whose ripening you might have experienced in hell over many a year, many a century, many a millennium.’You’re experiencing in this very life the result of deeds that might have caused you to be tormented in hell for many years, many hundreds or thousands of years.”
Atha kho āyasmā aṅgulimālo rahogato paṭisallīno vimuttisukhaṁ paṭisaṁvedi; Then while the venerable Angulimāla was alone in retreat experiencing the pleasure of deliverance,Later, Venerable Aṅgulimāla was experiencing the bliss of release while in private retreat.
tāyaṁ velāyaṁ imaṁ udānaṁ udānesi: he uttered this exclamation:On that occasion he expressed this heartfelt sentiment:
“Yo pubbeva pamajjitvā, ‘Who once did live in recklessness“He who once was heedless,
pacchā so nappamajjati; And then is reckless nevermore,but turned to heedfulness,
Somaṁ lokaṁ pabhāseti, He shall illuminate the worldshines upon this world,
abbhā muttova candimā. Like the full moon unveiled by cloud.like the moon freed from clouds.
Yassa pāpaṁ kataṁ kammaṁ, The evil kammas he has done,Someone whose bad deed
kusalena pidhīyati; Who checks with profitable deedsis supplanted by the good,
Somaṁ lokaṁ pabhāseti, He shall illuminate the worldshines upon this world,
abbhā muttova candimā. Like the full moon unveiled by cloud.like the moon freed from clouds.
Yo have daharo bhikkhu, Who as a youthful bhikkhu showsA young mendicant
yuñjati buddhasāsane; Devotion to the Buddha’s Lawdevoted to the Buddha’s teaching,
Somaṁ lokaṁ pabhāseti, He shall illuminate the worldshines upon this world,
abbhā muttova candimā. Like the full moon unveiled by cloud.like the moon freed from clouds.
Disā hi me dhammakathaṁ suṇantu, O let my enemies hear discourse on the Law,May even my enemies hear a Dhamma talk!
Disā hi me yuñjantu buddhasāsane; O let my enemies follow the Buddha’s TeachingMay even my enemies devote themselves to the Buddha’s teaching!
Disā hi me te manujā bhajantu, O let my enemies wait on such kind of menMay even my enemies associate with those good men
Ye dhammamevādapayanti santo. As serve the Law because they are at peace.who establish others in the Dhamma!
Disā hi me khantivādānaṁ, O let my enemies give ear from time to timeMay even my enemies hear Dhamma at the right time,
avirodhappasaṁsīnaṁ; And hear the Law as told by men who preach forbearance,from those who teach acceptance,
Suṇantu dhammaṁ kālena, By men who speak as well in praise of loving-kindness,praising acquiescence;
tañca anuvidhīyantu. And suit the while their actions to their words,and may they follow that path!
Na hi jātu so mamaṁ hiṁse, For surely then they would not wish to harm me,For then they’d never wish harm
aññaṁ vā pana kiñci naṁ; They would not think of harming other beings,upon myself or others.
Pappuyya paramaṁ santiṁ, Let them attain the all-surpassing peace.Having arrived at ultimate peace,
rakkheyya tasathāvare. So those who would protect all beings, frail or bold,they’d look after creatures firm and frail.
Udakañhi nayanti nettikā, Conduit-makers guide the water,For while irrigators guide water,
Usukārā namayanti tejanaṁ; Fletchers straighten out the arrow,fletchers bend arrows straight,
Dāruṁ namayanti tacchakā, Joiners straighten out the timber,and carpenters bend timber straight,
Attānaṁ damayanti paṇḍitā. Wise men seek, tame themselves.the astute tame themselves.
Daṇḍeneke damayanti, There are some that tame with beatings,Some tame by using the rod,
aṅkusehi kasāhi ca; Some with goads and some with lashes;some with goads, and some with whips.
Adaṇḍena asatthena, One has neither rod nor weapon—But the unaffected one tamed me
ahaṁ dantomhi tādinā. I am tamed by such as he.without rod or sword.
Ahiṁsakoti me nāmaṁ, Innocent is the name I bearMy name is ‘Harmless’,
hiṁsakassa pure sato; Who was obnoxious in the pastthough I used to be harmful.
Ajjāhaṁ saccanāmomhi, The name I bear today is true:The name I bear today is true,
na naṁ hiṁsāmi kiñci naṁ. I hurt not any one at all.for I do no harm to anyone.
Coro ahaṁ pure āsiṁ, And though I once lived as a banditI used to be a bandit,
aṅgulimāloti vissuto; With the name of ‘Finger-garland’the notorious Aṅgulimāla.
Vuyhamāno mahoghena, And whom the great flood swept along,Swept away in a great flood,
buddhaṁ saraṇamāgamaṁ. I went for refuge to the Buddha.I went to the Buddha as a refuge.
Lohitapāṇi pure āsiṁ, And though I once was bloody-handedI used to have blood on my hands,
aṅgulimāloti vissuto; With the name of ‘Finger-garland’,the notorious Aṅgulimāla.
Saraṇagamanaṁ passa, See the refuge I have found:See the refuge I’ve found—
bhavanetti samūhatā. What leads to rebirth is no more.the leash to existence is eradicated.
Tādisaṁ kammaṁ katvāna, Whilst I did many deeds that promisedI’ve done many of the sort of deeds
bahuṁ duggatigāminaṁ; Birth in unhappy destinations,that lead to a bad destination.
Phuṭṭho kammavipākena, Yet their result has reached me now;The result of my deeds has already struck me,
aṇaṇo bhuñjāmi bhojanaṁ. And so I eat no more in debt.so I enjoy my food free of debt.
Pamādamanuyuñjanti, Oh, they are fools and have no witsFools and simpletons
bālā dummedhino janā; Who give themselves to recklessness;devote themselves to negligence.
Appamādañca medhāvī, But men of sense guard diligenceBut the wise protect diligence
dhanaṁ seṭṭhaṁva rakkhati. And treat it as their greatest good.as their best treasure.
Mā pamādamanuyuñjetha, Oh, give not way to recklessnessDon’t devote yourself to negligence,
mā kāmarati santhavaṁ; Nor harbour love of sense desires;or delight in erotic intimacy.
Appamatto hi jhāyanto, But diligently meditateFor if you’re diligent and practice absorption,
pappoti vipulaṁ sukhaṁ. So as to reach the perfect bliss.you’ll attain abundant happiness.
Svāgataṁ nāpagataṁ, So welcome to that choice of mineIt was welcome, not unwelcome,
nayidaṁ dummantitaṁ mama; And let it stand, ‘twas not ill-made;the advice I got was good.
Saṁvibhattesu dhammesu, Of all the Laws made known to men.Of the well-explained teachings,
yaṁ seṭṭhaṁ tadupāgamaṁ. The best I know is this aloneI arrived at the best.
Svāgataṁ nāpagataṁ, So welcome to that choice of mineIt was welcome, not unwelcome,
nayidaṁ dummantitaṁ mama; And let it stand, ‘twas not ill-made;the advice I got was good.
Tisso vijjā anuppattā, With the three True knowledges gainedI’ve attained the three knowledges
kataṁ buddhassa sāsanan”ti. All that the Buddha ordained is done.’and fulfilled the Buddha’s instructions.”
Aṅgulimālasuttaṁ niṭṭhitaṁ chaṭṭhaṁ.