Aṅgulimālasutta

Majjhima Nikāya 86

Middle Discourses 86

Aṅgulimālasutta

With Aṅgulimāla

Evaṁ me sutaṁ—

So I have heard.

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

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.

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.

He laid waste to villages, towns, and countries.

So manusse vadhitvā vadhitvā aṅgulīnaṁ mālaṁ dhāreti.

He was constantly murdering humans, and he wore their fingers as a necklace.

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi.

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.

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.

The cowherds, shepherds, farmers, and travelers saw him on the road,

Disvāna bhagavantaṁ etadavocuṁ:

and said to him,

“mā, samaṇa, etaṁ maggaṁ paṭipajji.

“Don’t take this road, ascetic.

Etasmiṁ, samaṇa, magge coro aṅgulimālo nāma luddo lohitapāṇi hatapahate niviṭṭho adayāpanno pāṇabhūtesu.

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.

He has laid waste to villages, towns, and countries.

So manusse vadhitvā vadhitvā aṅgulīnaṁ mālaṁ dhāreti.

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.

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.

Still they meet their end by Aṅgulimāla’s hand.”

Evaṁ vutte, bhagavā tuṇhībhūto agamāsi.

But when they said this, the Buddha went on in silence.

Dutiyampi kho gopālakā …pe…

For a second time …

tatiyampi kho gopālakā pasupālakā kassakā pathāvino bhagavantaṁ etadavocuṁ:

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.

So manusse vadhitvā vadhitvā aṅgulīnaṁ mālaṁ dhāreti.

Etañhi samaṇa maggaṁ dasapi purisā vīsampi purisā tiṁsampi purisā cattārīsampi purisā paññāsampi purisā saṅkaritvā saṅkaritvā paṭipajjanti.

Tepi corassa aṅgulimālassa hatthatthaṁ gacchantī”ti.

Atha kho bhagavā tuṇhībhūto agamāsi.

But when they said this, the Buddha went on in silence.

Addasā kho coro aṅgulimālo bhagavantaṁ dūratova āgacchantaṁ.

The bandit Aṅgulimāla saw the Buddha coming off in the distance,

Disvānassa etadahosi:

and thought,

“acchariyaṁ vata bho, abbhutaṁ vata bho.

“Oh lord, how incredible, how amazing!

Imañhi maggaṁ dasapi purisā vīsampi purisā tiṁsampi purisā cattārīsampi purisā paññāsampi purisā saṅkaritvā saṅkaritvā paṭipajjanti.

People travel along this road only after banding closely together in groups of ten, twenty, thirty, forty, or fifty.

Tepi mama hatthatthaṁ gacchanti.

Still they meet their end by my hand.

Atha ca panāyaṁ samaṇo eko adutiyo pasayha maññe āgacchati.

But still this ascetic comes along alone and unaccompanied, like a conqueror.

Yannūnāhaṁ imaṁ samaṇaṁ jīvitā voropeyyan”ti.

Why don’t I take his life?”

Atha kho coro aṅgulimālo asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā bhagavantaṁ piṭṭhito piṭṭhito anubandhi.

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.

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 Aṅgulimāla thought,

“acchariyaṁ vata bho, abbhutaṁ vata bho.

“Oh lord, how incredible, how amazing!

Ahañhi pubbe hatthimpi dhāvantaṁ anupatitvā gaṇhāmi, assampi dhāvantaṁ anupatitvā gaṇhāmi, rathampi dhāvantaṁ anupatitvā gaṇhāmi, migampi dhāvantaṁ anupatitvā gaṇhāmi;

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 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 stood still and said,

“tiṭṭha, tiṭṭha, samaṇā”ti.

“Stop, stop, ascetic!”

“Ṭhito ahaṁ, aṅgulimāla, tvañca tiṭṭhā”ti.

“I’ve stopped, Aṅgulimāla—now you stop.”

Atha kho corassa aṅgulimālassa etadahosi:

Then Aṅgulimāla thought,

“ime kho samaṇā sakyaputtiyā saccavādino saccapaṭiññā.

“These ascetics who follow the Sakyan speak the truth.

Atha panāyaṁ samaṇo gacchaṁ yevāha:

Yet while walking the ascetic says:

‘ṭhito ahaṁ, aṅgulimāla, tvañca tiṭṭhā’ti.

‘I’ve stopped, Aṅgulimāla—now you stop.’

Yannūnāhaṁ imaṁ samaṇaṁ puccheyyan”ti.

Why don’t I ask him about this?”

Atha kho coro aṅgulimālo bhagavantaṁ gāthāya ajjhabhāsi:

Then he addressed the Buddha in verse:

“Gacchaṁ vadesi samaṇa ṭhitomhi,

“While walking, ascetic, you say ‘I’ve stopped.’

Mamañca brūsi ṭhitamaṭṭhitoti;

And I have stopped, but you tell me I’ve not.

Pucchāmi taṁ samaṇa etamatthaṁ,

I’m asking you this, ascetic:

Kathaṁ ṭhito tvaṁ ahamaṭṭhitomhī”ti.

how is it you’ve stopped and I have not?”

“Ṭhito ahaṁ aṅgulimāla sabbadā,

“Aṅgulimāla, I have forever stopped—

Sabbesu bhūtesu nidhāya daṇḍaṁ;

I’ve laid aside violence toward all creatures.

Tuvañca pāṇesu asaññatosi,

But you can’t stop yourself
from harming living creatures;

Tasmā ṭhitohaṁ tuvamaṭṭhitosī”ti.

that’s why I’ve stopped, but you have not.”

“Cirassaṁ vata me mahito mahesī,

“Oh, at long last a renowned great seer,

Mahāvanaṁ pāpuṇi saccavādī;

an ascetic has followed me into this deep wood.

Sohaṁ carissāmi pahāya pāpaṁ,

Now that I’ve heard your verse on Dhamma,

Sutvāna gāthaṁ tava dhammayuttaṁ”.

I shall live without evil.”

Itveva coro asimāvudhañca,

With these words,
the bandit hurled his sword and weapons

Sobbhe papāte narake akiri;

down a cliff into an abyss.

Avandi coro sugatassa pāde,

He venerated the Holy One’s feet,

Tattheva naṁ pabbajjaṁ ayāci.

and requested the going forth right away.

Buddho ca kho kāruṇiko mahesi,

Then the Buddha, the compassionate great seer,

Yo satthā lokassa sadevakassa;

the Teacher of the world with its gods,

“Tamehi bhikkhū”ti tadā avoca,

said to him, “Come, monk!”

Eseva tassa ahu bhikkhubhāvoti.

And with that he became a monk.

Atha kho bhagavā āyasmatā aṅgulimālena pacchāsamaṇena yena sāvatthi tena cārikaṁ pakkāmi.

Then the Buddha set out for Sāvatthī with Venerable Aṅgulimāla as his second monk.

Anupubbena cārikaṁ caramāno yena sāvatthi tadavasari.

Traveling stage by stage, he arrived at Sāvatthī,

Tatra sudaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

where he stayed in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Tena kho pana samayena rañño pasenadissa kosalassa antepuradvāre mahājanakāyo sannipatitvā uccāsaddo mahāsaddo hoti:

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.

“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.

He has laid waste to villages, towns, and countries.

So manusse vadhitvā vadhitvā aṅgulīnaṁ mālaṁ dhāreti.

He is constantly murdering humans, and he wears their fingers as a necklace.

Taṁ devo paṭisedhetū”ti.

Your Majesty must put a stop to him!”

Atha kho rājā pasenadi kosalo pañcamattehi assasatehi sāvatthiyā nikkhami divā divassa.

Then King Pasenadi drove out from Sāvatthī in the middle of the day with around five hundred horses,

Yena ārāmo tena pāvisi.

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 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 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.

“No, sir.

Coro me, bhante, vijite aṅgulimālo nāma luddo lohitapāṇi hatapahate niviṭṭho adayāpanno pāṇabhūtesu.

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.

So manusse vadhitvā vadhitvā aṅgulīnaṁ mālaṁ dhāreti.

Tāhaṁ, bhante, paṭisedhissāmī”ti.

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?

“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.

“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 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 at that time Venerable Aṅgulimāla was sitting not far from the Buddha.

Atha kho bhagavā dakkhiṇaṁ bāhuṁ paggahetvā rājānaṁ pasenadiṁ kosalaṁ etadavoca:

Then the Buddha pointed with his right arm and said to the king,

“eso, mahārāja, aṅgulimālo”ti.

“Great king, this is Aṅgulimāla.”

Atha kho rañño pasenadissa kosalassa ahudeva bhayaṁ, ahu chambhitattaṁ, ahu lomahaṁso.

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 Buddha said to him,

“mā bhāyi, mahārāja, natthi te ito bhayan”ti.

“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 fear died down.

Atha kho rājā pasenadi kosalo yenāyasmā aṅgulimālo tenupasaṅkami; upasaṅkamitvā āyasmantaṁ aṅgulimālaṁ etadavoca:

Then the king went over to Aṅgulimāla and said,

“ayyo no, bhante, aṅgulimālo”ti?

“Sir, is the master really Aṅgulimāla?”

“Evaṁ, mahārājā”ti.

“Yes, Great King.”

“Kathaṅgotto ayyassa pitā, kathaṅgottā mātā”ti?

“What clans were your father and mother from?”

“Gaggo kho, mahārāja, pitā, mantāṇī mātā”ti.

“My father was a Gagga, and my mother a Mantāṇī.”

“Abhiramatu, bhante, ayyo gaggo mantāṇiputto.

“Sir, may Master Gagga son of Mantāṇī be happy.

Ahamayyassa gaggassa mantāṇiputtassa ussukkaṁ karissāmi cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānan”ti.

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.

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:

So he said to the king,

“alaṁ, mahārāja, paripuṇṇaṁ me cīvaran”ti.

“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:

Then the king went back to the Buddha, bowed, sat down to one side, and said to him,

“acchariyaṁ, bhante, abbhutaṁ, bhante.

“It’s incredible, sir, it’s amazing!

Yāvañcidaṁ, bhante, bhagavā adantānaṁ dametā, asantānaṁ sametā, aparinibbutānaṁ parinibbāpetā.

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.

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;

Well, now, sir, I must go.

bahukiccā mayaṁ bahukaraṇīyā”ti.

I have many duties, and much to do.”

“Yassadāni, mahārāja, kālaṁ maññasī”ti.

“Please, Great King, go at your convenience.”

Atha kho rājā pasenadi kosalo uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

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 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.

Then as he was wandering indiscriminately for almsfood he saw a woman undergoing a distressing obstructed labor.

Disvānassa etadahosi:

Seeing this, it occurred to him,

“kilissanti vata, bho, sattā;

“Oh, beings undergo such travail!

kilissanti vata, bho, sattā”ti.

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:

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.

Addasaṁ kho ahaṁ, bhante, sāvatthiyaṁ sapadānaṁ piṇḍāya caramāno aññataraṁ itthiṁ mūḷhagabbhaṁ vighātagabbhaṁ.

Disvāna mayhaṁ etadahosi:

‘kilissanti vata bho sattā, kilissanti vata bho sattā’”ti.

“Tena hi tvaṁ, aṅgulimāla, yena sā itthī tenupasaṅkama; upasaṅkamitvā taṁ itthiṁ evaṁ vadehi:

“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.

‘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.

“But sir, wouldn’t that be telling a deliberate lie?

Mayā hi, bhante, bahū sañcicca pāṇā jīvitā voropitā”ti.

For I have intentionally killed many living creatures.”

“Tena hi tvaṁ, aṅgulimāla, yena sā itthī tenupasaṅkama; upasaṅkamitvā taṁ itthiṁ evaṁ vadehi:

“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.

‘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, 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.

“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.

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 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 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 Venerable Aṅgulimāla became one of the perfected.

Atha kho āyasmā aṅgulimālo pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi.

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 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 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 Buddha saw him coming off in the distance,

Disvāna āyasmantaṁ aṅgulimālaṁ etadavoca:

and said to him,

“adhivāsehi tvaṁ, brāhmaṇa, adhivāsehi tvaṁ, brāhmaṇa.

“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’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;

Later, Venerable Aṅgulimāla was experiencing the bliss of release while in private retreat.

tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:

On that occasion he expressed this heartfelt sentiment:

“Yo pubbeva pamajjitvā,

“He who once was heedless,

pacchā so nappamajjati;

but turned to heedfulness,

Somaṁ lokaṁ pabhāseti,

shines upon this world,

abbhā muttova candimā.

like the moon freed from clouds.

Yassa pāpaṁ kataṁ kammaṁ,

Someone whose bad deed

kusalena pidhīyati;

is supplanted by the good,

Somaṁ lokaṁ pabhāseti,

shines upon this world,

abbhā muttova candimā.

like the moon freed from clouds.

Yo have daharo bhikkhu,

A young mendicant

yuñjati buddhasāsane;

devoted to the Buddha’s teaching,

Somaṁ lokaṁ pabhāseti,

shines upon this world,

abbhā muttova candimā.

like the moon freed from clouds.

Disā hi me dhammakathaṁ suṇantu,

May even my enemies
hear a Dhamma talk!

Disā hi me yuñjantu buddhasāsane;

May even my enemies
devote themselves to the Buddha’s teaching!

Disā hi me te manujā bhajantu,

May even my enemies associate with those good men

Ye dhammamevādapayanti santo.

who establish others in the Dhamma!

Disā hi me khantivādānaṁ,

May even my enemies
hear Dhamma at the right time,

avirodhappasaṁsīnaṁ;

from those who teach acceptance,

Suṇantu dhammaṁ kālena,

praising acquiescence;

tañca anuvidhīyantu.

and may they follow that path!

Na hi jātu so mamaṁ hiṁse,

For then they’d never wish harm

aññaṁ vā pana kiñci naṁ;

upon myself or others.

Pappuyya paramaṁ santiṁ,

Having arrived at ultimate peace,

rakkheyya tasathāvare.

they’d look after creatures firm and frail.

Udakañhi nayanti nettikā,

For while irrigators guide water,

Usukārā namayanti tejanaṁ;

fletchers bend arrows straight,

Dāruṁ namayanti tacchakā,

and carpenters bend timber straight,

Attānaṁ damayanti paṇḍitā.

the astute tame themselves.

Daṇḍeneke damayanti,

Some tame by using the rod,

aṅkusehi kasāhi ca;

some with goads, and some with whips.

Adaṇḍena asatthena,

But the unaffected one tamed me

ahaṁ dantomhi tādinā.

without rod or sword.

Ahiṁsakoti me nāmaṁ,

My name is ‘Harmless’,

hiṁsakassa pure sato;

though I used to be harmful.

Ajjāhaṁ saccanāmomhi,

The name I bear today is true,

na naṁ hiṁsāmi kiñci naṁ.

for I do no harm to anyone.

Coro ahaṁ pure āsiṁ,

I used to be a bandit,

aṅgulimāloti vissuto;

the notorious Aṅgulimāla.

Vuyhamāno mahoghena,

Swept away in a great flood,

buddhaṁ saraṇamāgamaṁ.

I went to the Buddha as a refuge.

Lohitapāṇi pure āsiṁ,

I used to have blood on my hands,

aṅgulimāloti vissuto;

the notorious Aṅgulimāla.

Saraṇagamanaṁ passa,

See the refuge I’ve found—

bhavanetti samūhatā.

the leash to existence is eradicated.

Tādisaṁ kammaṁ katvāna,

I’ve done many of the sort of deeds

bahuṁ duggatigāminaṁ;

that lead to a bad destination.

Phuṭṭho kammavipākena,

The result of my deeds has already struck me,

aṇaṇo bhuñjāmi bhojanaṁ.

so I enjoy my food free of debt.

Pamādamanuyuñjanti,

Fools and simpletons

bālā dummedhino janā;

devote themselves to negligence.

Appamādañca medhāvī,

But the wise protect diligence

dhanaṁ seṭṭhaṁva rakkhati.

as their best treasure.

Mā pamādamanuyuñjetha,

Don’t devote yourself to negligence,

mā kāmarati santhavaṁ;

or delight in erotic intimacy.

Appamatto hi jhāyanto,

For if you’re diligent and practice absorption,

pappoti vipulaṁ sukhaṁ.

you’ll attain abundant happiness.

Svāgataṁ nāpagataṁ,

It was welcome, not unwelcome,

nayidaṁ dummantitaṁ mama;

the advice I got was good.

Saṁvibhattesu dhammesu,

Of the well-explained teachings,

yaṁ seṭṭhaṁ tadupāgamaṁ.

I arrived at the best.

Svāgataṁ nāpagataṁ,

It was welcome, not unwelcome,

nayidaṁ dummantitaṁ mama;

the advice I got was good.

Tisso vijjā anuppattā,

I’ve attained the three knowledges

kataṁ buddhassa sāsanan”ti.

and fulfilled the Buddha’s instructions.”

Aṅgulimālasuttaṁ niṭṭhitaṁ chaṭṭhaṁ.