mn.86 Majjhima Nikāya (Middle Discourses)

Discourse with Aṅgulimāla

Thus have I heard: Sāvatfthī, at Jeta Grove, in Anāthapiṇḍika's monastery. Now at that time, in the realm of King Pasenadi of Kosala there was a robber named Aṅgulimāla a hunter, bloody-handed, bent on death and destruction, merciless to living creatures. Through him villages were depopulated and market towns were depopulated and country districts were depopulated. From his constant killing of people he wore a garland of fingers.

Then the Lord, having dressed in the morning, taking his bowl and robe, entered Sāvatthī for almsfood; having walked for alms in Sāvatthī, returning from the alms gathering after the meal, having packed away his lodging, taking his bowl and robe, he set out along a highway towards the robber Aṅgulimāla. Cowherds, goatherds, yeomen farmers and travellers saw the Lord as he was setting out along the highway towards the robber Aṅgulimāla. Having seen the Lord, they spoke thus to him: “Do not, recluse, set out along this road. There is a robber on this road called Aṅgulimāla, a hunter, bloody-handed, bent on death and destruction, merciless to living creatures. Through him villages are depopulated and market towns are depopulated and country districts are depopulated. From his constant killing of people he wears a garland of fingers. This is a road, recluse, along which ten or twenty or thirty or forty men set out only after they have collected together, and even they are at the mercy of the robber Aṅgulimāla.” When this had been said, the Lord, having become silent, went on.

And a second time, the cowherds, goatherds, yeomen farmers and travellers spoke thus to the Lord: “Do not, recluse, set out along this road. There is a robber on this road called Aṅgulimāla, a hunter, bloody-handed, bent on death and destruction, merciless to living creatures. Through him villages are depopulated and market towns are depopulated and country districts are depopulated. From his constant killing of people he wears a garland of fingers. This is a road, recluse, along which ten or twenty or thirty or forty men set out only after they have collected together, and even they are at the mercy of the robber Aṅgulimāla.” And a second time, when this had been said, the Lord, having become silent, went on.

And a third time, the cowherds, goatherds, yeomen farmers and travellers spoke thus to the Lord: “Do not, recluse, set out along this road. There is a robber on this road called Aṅgulimāla, a hunter, bloody-handed, bent on death and destruction, merciless to living creatures. Through him villages are depopulated and market towns are depopulated and country districts are depopulated. From his constant killing of people he wears a garland of fingers. This is a road, recluse, along which ten or twenty or thirty or forty men set out only after they have collected together, and even they are at the mercy of the robber Aṅgulimāla.” And a third time, when this had been said, the Lord, having become silent, went on.

The robber Aṅgulimāla saw the Lord coming in the distance; on seeing him, it occurred to him: “Indeed it is wonderful, indeed it is marvellous. This is a road, along which ten or twenty or thirty or forty men set out only after they have collected together, and even they are at my mercy. And now this recluse is coming along alone, without a companion, it seems from choice. Suppose I were to deprive this recluse of life?” Then the robber Aṅgulimāla, having grasped his sword and shield, having armed himself with bow and quiver, followed close after the Lord.

Then the Lord performed such a wonder of psychic power that the robber Aṅgulimāla, although walking with all his strength, was not able to catch up with the Lord who was walking at an ordinary pace. Then it occurred to the robber Aṅgulimāla: ‘Indeed it is wonderful, indeed it is marvellous. Although formerly I could attack and seize a running elephant, I could attack and seize a running horse, I could attack and seize a running chariot, I could attack and seize a running deer, now I, although walking with all my strength, am not able to catch up with this recluse who is walking at an ordinary pace. Standing still, he said to the Lord: “Stand still, recluse, stand still, recluse.” “I am standing still, Aṅgulimāla, you too stand still.”

Then it occurred to the robber Aṅgulimāla: “These recluses, sons of the Sakyans, are truth-speakers, approving of truth. But yet this recluse, while he is walking, says: ‘I am standing still, Aṅgulimāla, you too stand still.’ Suppose I were to question this recluse?” Then the robber Aṅgulimāla spoke out to the Lord in verses:

“While you are walking, recluse, you say:
‘I am standing still,’
and you tell me, who am standing still,
that I am not standing still.

I ask you, recluse, about this matter:
How is it that you are standing still,
yet I am not standing still?”

“I, Aṅgulimāla, am standing still,
having for all beings everywhere laid aside the stick,
But you are unrestrained regarding creatures;
therefore I am standing still,
you are not standing still.”

“Long it is since a great sage was honoured by me, yet this recluse is penetrating the Great Grove. I will soon get rid of evil, hearing dhamma in a verse of yours.” When the robber had spoken thus, he hurled his sword and weapons down a cliff, into a pit, a chasm. The robber honoured the Well-farer's feet; there he asked for the going forth. The Awakened One and compassionate great sage, who is the Teacher of the world with its devas, thereupon said to him: “Come, monk.” This itself was monk's status for him.

Then the Lord set out on tour for Sāvatthī with the venerable Aṅgulimāla as his attendant. In due course, walking on tour, he arrived at Sāvatthī. While he was there the Lord stayed near Sāvatthī, in the Jeta Grove in Anāthapiṇḍika's monastery.

Now at that time, a great concourse of people, having gathered together at the gate of King Pasenadi's palace, were making a loud noise, a great noise, saying: “There is a robber in your realm, sire, called Aṅgulimāla, a hunter, bloody-handed, bent on death and destruction, merciless to living creatures. Through him villages are depopulated and market towns are depopulated and country districts are depopulated. From his constant killing of people he wears a garland of fingers. Let the king drive him out.” Then King Pasenadi, with as many as five hundred horses, left Sāvatthī early in the morning and started for the monastery. Having gone by vehicle as far as the ground permitted, he dismounted from his vehicle and approached the Lord on foot; having approached, having greeted the Lord, he sat down at a respectful distance.

The Lord spoke thus to King Pasenadi as he was sitting down at a respectful distance: “What is it, sire? Is King Seniya Bimbisāra of Magadha angry with you, or the Licchavis of Vesālī, or some hostile king?” “Revered sir, it is not that King Seniya Bimbisāra of Magadha is angry with me, or the Licchavis of Vesālī, or any hostile king. There is a robber in my realm, revered sir, named Aṅgulimāla, a hunter, bloody-handed, bent on death and destruction, merciless to living creatures. Through him villages are depopulated and market towns are depopulated and country districts are depopulated. From his constant killing of people he wears a garland of fingers. I, revered sir, shall never drive him out.” “But if you, sire, were to see the robber Aṅgulimāla, having had his hair and beard cut off, having donned saffron robes, having gone forth from home into homelessness, refraining from onslaught on creatures, refraining from taking what has not been given, refraining from lying speech, a one-meal-man, a Brahma-farer, virtuous, of lovely character, what would you do to him?” “Revered sir, we would salute him or rise up before him or offer him a seat or invite him to the requisites of robe-material, almsfood, lodgings and medicines for the sick, or we would have a proper watch and ward and guard provided for him. But whence could there be, revered sir, such control in moral habit for one of bad morality, of evil character?”

Now at that time the venerable Aṅgulimāla was sitting near the Lord. Then the Lord, stretching out his right arm, spoke thus to King Pasenadi: “This, sire, is Aṅgulimāla.” Then King Pasenadi was afraid, alarmed and his hair stood on end. Then the Lord, knowing King Pasenadi's terror and agitation and that his hair was standing on end, spoke thus to King Pasenadi: “Do not be afraid, sire, do not be afraid, sire; you have no cause for fear here.” Then King Pasenadi's fear and alarm and the standing of his hair on end all abated.

Then King Pasenadi approached the venerable Aṅgulimāla; having approached, he spoke thus to the venerable Aṅgulimāla: “Revered sir, is the master really Aṅgulimāla?” “Yes, sire.” “Of what clan was the master's father? Of what clan his mother?” “Gagga was my father, sire, Mantāni my mother.” “Revered sir, let the master, the son of Gagga and Mantāni, be of good cheer. I will make an effort in the matter of the requisites of robe-material, almsfood, lodgings and medicines for the sick, or we would have a proper watch and ward and guard provided for the master, the son of Gagga and Mantāni.” Now at that time the venerable Aṅgulimāla was a forest-dweller, an almsman, a rag-robe wearer, one who wore the three robes. So the venerable Aṅgulimāla spoke thus to King Pasenadi: “No, sire, I am complete as to the three robes.”

Then King Pasenadi approached the Lord; having approached, having greeted the Lord, he sat down at a respectful distance. As he was sitting down at a respectful distance, King Pasenadi spoke thus to the Lord: “It is wonderful, revered sir, it is marvellous, revered sir, how this Lord, revered sir, tames the untamed, calms the uncalmed, helps to quell completely those that are not completely quelled. Him, revered sir, that I was unable to tame with stick and sword, the Lord has tamed without stick or sword. Well, I am going now, revered sir, I am very busy, there is much to be done.” “You do now, sire, that for which you deem it the right time.” Then King Pasenadi, rising from his seat, having greeted the Lord, departed keeping his right side towards him.

Then the venerable Aṅgulimāla, having dressed in the morning, taking his bowl and robe, entered Sāvatthī for almsfood. And as the venerable Aṅgulimāla was walking in Sāvatthī on an uninterrupted round for almsfood, he saw a woman in difficult and dangerous labour. On seeing her, it occurred to him: “Beings are indeed impure, beings are indeed impure.”

Then the venerable Aṅgulimāla, having walked in Sāvatthī for almsfood, on returning from the alms gathering after the meal, approached the Lord; having approached, having greeted the Lord, he sat down at a respectful distance. As he was sitting down at a respectful distance, the venerable Aṅgulimāla spoke thus to the Lord: “Now, I, revered sir, having dressed in the morning was walking in Sāvatthī on an uninterrupted round for almsfood, and saw a woman in difficult and dangerous labour. On seeing her, it occurred to me: “Beings are indeed impure, beings are indeed impure.” “Well then, do you, Aṅgulimāla, approach Sāvatthī; having approached, speak thus to that woman: ‘I, sister, am not aware of having intentionally deprived any living thing of life since I was born. By this truth may there be well-being for you, well-being for the unborn child.’” “But would not this be deliberate lying on my part, revered sir? For, revered sir, many living things have been intentionally deprived of life by me.” “Well then, do you, Aṅgulimāla, approach Sāvatthī; having approached, speak thus to that woman: ‘I, sister, am not aware of having intentionally deprived any living thing of life since I was born of the ariyan birth. By this truth may there be well-being for you, well-being for the unborn child.’” “Yes, revered sir,” and the venerable Aṅgulimāla, having answered the Lord in assent, approached Sāvatthī; having approached, he spoke thus to that woman: “I, sister, am not aware of having intentionally deprived any living thing of life since I was born of the ariyan birth. By this truth may there be well-being for you, well-being for the unborn child.’”

Then the venerable Aṅgulimāla, living alone, aloof, diligent, ardent, self-resolute, having soon realised here and now by his own super-knowledge that matchless goal of the Brahma-faring for the sake of which young men of family rightly go forth from home into homelessness, entering on it, abided in it. And he knew: Destroyed is birth, brought to a close the Brahma-faring, done is what was to be done, there is no more of being such or so. And so the venerable Aṅgulimāla was one of the perfected ones.

Then the venerable Aṅgulimāla, having dressed in the morning, taking his bowl and robe, entered Sāvatthī for almsfood. Now at that time a clod of earth thrown by one man fell on the venerable Aṅgulimāla, also a stick thrown by another and gravel thrown by a third. Then the venerable Aṅgulimāla, with a broken head streaming with blood, his bowl smashed, and his outer cloak in tatters, approached the Lord.

The Lord saw the venerable Aṅgulimāla coming in the distance; seeing him, he spoke thus to the venerable Aṅgulimāla: “Do you endure it, brahman do you endure it, brahman. You are experiencing here and now the ripening of that kamma through the ripening of which you would (otherwise) boil in Niraya Hell for many years, many hundreds of years, many thousands of years.”

Then the venerable Aṅgulimāla, as he was meditating in private, experienced the bliss of freedom, and at that time uttered this solemn utterance:

“He who formerly was slothful
but afterwards is diligent,
Illumines this world like
the moon when freed from a cloud.

He whose evilly done kamma
is closed by what is skilled,
Illumines this world like
the moon when freed from a cloud.

Indeed, he who, a young monk,
cleaves to the Awakened One's Dispensation
Illumines this world like
the moon when freed from a cloud.

Let my foes but hear talk on dhamma,
let my foes but cleave
to the Awakened One's Dispensation.
Let those men, my foes, but follow dhamma and,
calmed, only it will they accept.
Let my foes, from speakers on forbearance
and commenders of gentleness,
Hear dhamma from time to time
and act in conformity with it.

Such a one would not harm me
nor yet any other at all,
He would attain the uttermost peace
and guard those who have craving
and those who have none.

As ditchers lead the water,
as fletchers shape the shaft,
As joiners shape the timber,
so do the wise tame themselves.

Some are tamed by the stick, goads or whips;
I, without stick, without weapon,
was tamed by Him who is ‘Such’.

My name is ‘Harmless,’
though once I harmful was.
Today I am truly named,
for I harm no thing at all.

Once I was the notorious robber Aṅgulimāla;
Being swept away by the great flood,
I came to the Awakened One for refuge.
Once I was the notorious bloody-handed Aṅgulimāla,
O see my going for refuge,
becoming's cord removed!

Me who had wrought such kamma
as leads to many a woeful bourn,
When touched by the ripening of kamma,
debtless I enjoy an owner's state.

Fools, folk poor in wisdom,
pursue slothfulness;
A wise man guards diligence
as wealth supreme.

Pursue not slothfulness,
be not acquainted with sensual delights,
Meditating with diligence
one attains abundant joy.

Well was (my) coming,
there is no departing,
nor was I ill-advised.
Among various truths
that which I follow is supreme.

Well was (my) coming,
there is no departing,
nor was I ill-advised.
Won is the threefold knowledge,
done is the teaching of the Awakened One.”

Discourse with Aṅgulimāla: The Sixth

- Translator: I.B. Horner

- Editor: Brother Joe Smith

With Aṅgulimāla

like the moon freed from a cloud.
So I have heard.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
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.
He laid waste to villages, towns, and countries.
He was constantly murdering people, and he wore their fingers as a necklace.
Then the Buddha robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms.
A young mendicant
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.
The cowherds, shepherds, farmers, and travelers saw him on the road,
and said to him,
“Don’t take this road, ascetic.
On this road there is a bandit named Aṅgulimāla. He is violent, bloody-handed, a hardened killer, merciless to living beings.
He has laid waste to villages, towns, and countries.
He is constantly murdering people, and he wears their fingers as a necklace.
People travel along this road only after banding closely together in groups of ten, twenty, thirty, forty, or fifty.
Still they meet their end by Aṅgulimāla’s hand.”
But when they said this, the Buddha went on in silence.
For a second time …
and a third time, they urged the Buddha to turn back.

But when they said this, the Buddha went on in silence.
The bandit Aṅgulimāla saw the Buddha coming off in the distance,
and thought,
“It’s incredible, it’s amazing!
People travel along this road only after banding closely together in groups of ten, twenty, thirty, forty, or fifty.
Still they meet their end by my hand.
But still this ascetic comes along alone and unaccompanied, like he had beaten me already.
Why don’t I take his life?”
Then Aṅgulimāla donned his sword and shield, fastened his bow and arrows, and followed behind the Buddha.
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.
Then Aṅgulimāla thought,
“It’s incredible, it’s amazing!
Previously, even when I’ve chased a speeding elephant, horse, chariot or deer, I’ve always caught up with them.
But I can’t catch up with this ascetic no matter how hard I try, even though he’s walking at a normal speed.”
He stood still and said,
“Stop, stop, ascetic!”
“I’ve stopped, Aṅgulimāla—now you stop.”
Then Aṅgulimāla thought,
“These Sakyan ascetics speak the truth.
Yet while walking the ascetic Gotama says:
‘I’ve stopped, Aṅgulimāla—now you stop.’
Why don’t I ask him about this?”
Then he addressed the Buddha in verse:
“While walking, ascetic, you say ‘I’ve stopped.’
And I have stopped, but you tell me I’ve not.
I’m asking you this, ascetic:
how is it you’ve stopped and I have not?”
“Aṅgulimāla, I have forever stopped—
I’ve laid aside violence towards all creatures.
But you can’t stop yourself from harming living creatures;
that’s why I’ve stopped, but you have not.”
“Oh, at long last a hermit,
a great sage who I honor, has entered this great forest.
Now that I’ve heard your verse on Dhamma,
I shall live without evil.”
With these words, the bandit hurled his sword and weapons
down a cliff into an abyss.
He venerated the Holy One’s feet,
and asked him for the going forth right away.
Then the Buddha, the compassionate great hermit,
the teacher of the world with its gods,
said to him, “Come, monk!”
And with that he became a monk.
Then the Buddha set out for Sāvatthī with Venerable Aṅgulimāla as his second monk.
Traveling stage by stage, he arrived at Sāvatthī,
where he stayed in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Now at that time a crowd had gathered by the gate of King Pasenadi’s royal compound making a dreadful racket,
“In your realm, Your Majesty, there is a bandit named Aṅgulimāla. He is violent, bloody-handed, a hardened killer, merciless to living beings.
He has laid waste to villages, towns, and countries.
He is constantly murdering people, and he wears their fingers as a necklace.
Your Majesty must put a stop to him!”
Then King Pasenadi drove out from Sāvatthī in the middle of the day with around five hundred horses,
heading for the monastery.
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,
“What is it, great king? Is King Seniya Bimbisāra of Magadha angry with you, or the Licchavis of Vesālī, or some other opposing ruler?”
“No, sir.
In my realm there is a bandit named Aṅgulimāla. He is violent, bloody-handed, a hardened killer, merciless to living beings. …

I shall put a stop to him.”
devoted to the Buddha’s teaching,
lights up the world,
like the moon freed from a cloud.
May even my enemies hear a Dhamma talk!
“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 celibate, ethical, and of good character. What would you do to him?”
“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.
But sir, how could such an immoral, evil man ever have such virtue and restraint?”
Now at that time Venerable Aṅgulimāla was sitting not far from the Buddha.
Then the Buddha pointed with his right arm and said to the king,
“Great king, this is Aṅgulimāla.”
Then the king became frightened, scared, his hair standing on end.
Knowing this, the Buddha said to him,
“Do not fear, great king. You have nothing to fear from him.”
Then the king’s fear died down.
Then the king went over to Aṅgulimāla and said,
“Sir, is the venerable really Aṅgulimāla?”
“Yes, great king.”
“What clans were your father and mother from?”
“My father was a Gagga, and my mother a Mantāṇī.”
“May the venerable Gagga son of Mantāṇī be happy.
I’ll make sure that you’re provided with robes, almsfood, lodgings, and medicines and supplies for the sick.”
But at that time Venerable Aṅgulimāla lived in the wilderness, ate only almsfood, and owned just three robes.
So he said to the king,
“Enough, great king. My robes are complete.”
Then the king went back to the Buddha, bowed, sat down to one side, and said to him,
“It’s incredible, sir, it’s amazing!
How the Buddha tames those who are wild, pacifies those who are violent, and extinguishes those who are unextinguished!
For I was not able to tame him with the rod and the sword, but the Buddha tamed him without rod or sword.
Well, now, sir, I must go.
I have many duties, and much to do.”
“Please, great king, go at your convenience.”
Then King Pasenadi got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
Then Venerable Aṅgulimāla robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms.
Then as he was wandering indiscriminately for almsfood he saw a woman undergoing a painful obstructed labor.
Seeing this, it occurred to him,
“Oh, beings undergo such travail!
Oh, beings undergo such travail!”
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,

“Well then, Aṅgulimāla, go to that woman and say this:
‘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.’”
“But sir, wouldn’t that be telling a deliberate lie?
For I have intentionally killed many living creatures.”
“In that case, Aṅgulimāla, go to that woman and say this:
‘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.’”
“Yes, sir,” replied Aṅgulimāla. He went to that woman and said:
“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.”
Then that woman was safe, and so was her baby.
Then Aṅgulimāla, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end 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.
He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.”
And Venerable Aṅgulimāla became one of the perfected.
Then Venerable Aṅgulimāla robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms.
Now at that time someone threw a stone that hit Aṅgulimāla, someone else threw a stick, and someone else threw gravel.
Then Aṅgulimāla—with cracked head, bleeding, his bowl broken, and his outer robe torn—went to the Buddha.
The Buddha saw him coming off in the distance,
and said to him,
“Endure it, brahmin! Endure it, brahmin!
You’re experiencing in this life the result of deeds that might have caused you to be tormented in hell for many years, many hundreds or thousands of years.”
Later, Venerable Aṅgulimāla was experiencing the bliss of release while in private retreat.
On that occasion he expressed this heartfelt sentiment:
“He who once was heedless,
but turned to heedfulness,
lights up the world,
like the moon freed from a cloud.
Someone whose bad deed
is supplanted by the good,
lights up the world,
May even my enemies devote themselves to the Buddha’s teaching!
May even my enemies associate with those good people
who establish others in the Dhamma!
May even my enemies hear Dhamma at the right time,
from those who speak on acceptance,
praising acquiescence;
and may they follow that path!
For then they’d surely wish no harm
upon myself or others.
Having arrived at ultimate peace,
they’d look after creatures firm and frail.
For irrigators guide the water,
and fletchers straighten arrows;
carpenters carve timber—
but the astute tame themselves.
Some tame by using the rod,
some with goads, and some with whips.
But the poised one tamed me
without rod or sword.
My name is ‘Harmless’,
though I used to be harmful.
The name I bear today is true,
for I do no harm to anyone.
I used to be a bandit,
the notorious Aṅgulimāla.
Swept away in a great flood,
I went to the Buddha as a refuge.
I used to have blood on my hands,
the notorious Aṅgulimāla.
See the refuge I’ve found—
the conduit to rebirth is eradicated.
I’ve done many of the sort of deeds
that lead to a bad destination.
The result of my deeds has already struck me,
so I enjoy my food free of debt.
Fools and half-wits
devote themselves to negligence.
But the wise protect diligence
as their best treasure.
Don’t devote yourself to negligence,
or delight in sexual intimacy.
For if you’re diligent and practice absorption,
you’ll attain abundant happiness.
It was welcome, not unwelcome,
the advice I got was good.
Of the well-explained teachings,
I arrived at the the best.
It was welcome, not unwelcome,
the advice I got was good.
I’ve attained the three knowledges
and fulfilled the Buddha’s instructions.”