MN86: Aṅgulimālasutta - With Aṅgulimāla
- © Translated from the Pali by Bhante Sujato. (More copyright information)
mn86:1.1So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
mn86:2.1Now 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.This is a rare sutta where the Buddha’s words take a back seat to dramatic narrative. The reform of the serial killer Aṅgulimāla became one of the most popular stories in Buddhism, with is its message of redemption even for the most wicked. The narrative with extensive backstory has been elaborated in the Pali commentaries and several parallels, with various overlaps and divergences, where events become inflated to an implausible degree. The tendency to exaggeration is found even here, for example in the claim that Aṅgulimāla laid waste to entire countries. He laid waste to villages, towns, and countries. He was constantly murdering humans, and he wore their fingers as a necklace.Aṅgulimāla’s eponymous grotesquerie of a “finger garland” is explained by the commentary and some parallels as being a count of his victims killed by order of his former Brahmanical teacher, who assigned him this task out of jealousy. This unlikely scenario was rejected by Richard Gombrich (How Buddhism Began, pg. 151), who proposed that Aṅgulimāla belonged to a violent cult. The shared core of canonical accounts, however, ascribe no religious motivation to his acts: he is just a killer. He is driven by untrammeled will to power, the need to show he is stronger and better.
mn86:3.1Then the Buddha robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms. 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.
mn86:3.3The 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 humans, 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.”Attha in hatthattha means “death, end” (commentary: atthaṁ vināsaṁ). But when they said this, the Buddha went on in silence.
mn86:3.12For a second time … and a third time, they urged the Buddha to turn back.
mn86:4.1But when they said this, the Buddha went on in silence.
mn86:4.2The bandit Aṅgulimāla saw the Buddha coming off in the distance, and thought, “Oh lord, how incredible, how 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 a conqueror.For “like a conqueror” (pasayha maññe) compare how the “fierce-fanged lion, king of beasts” wanders as conqueror at Snp1.3 verse 72. Aṅgulimāla sees the Buddha’s strength as a challenge; he needs to prove himself the mightiest. Why don’t I take his life?”
mn86:5.1Then 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.
mn86:5.3Then Aṅgulimāla thought, “Oh lord, how incredible, how 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.”The decisive turn comes when Aṅgulimāla must admit he is not the strongest.
mn86:5.7He stood still and said, “Stop, stop, ascetic!”
mn86:5.9“I’ve stopped, Aṅgulimāla—now you stop.”
mn86:5.10Then Aṅgulimāla thought, “These ascetics who follow the Sakyan 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?”
mn86:6.1Then he addressed the Buddha in verse:
mn86:6.2“While walking, ascetic, you say ‘I’ve stopped.’These verses in this sutta are found in Aṅgulimāla’s verses at Theragatha 16 verse 866 - .
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?”
mn86:6.6“Aṅgulimāla, I have forever stopped—
I’ve laid aside violence towards all creatures.This phrase is shared with the Jains, Sūyagaḍa 14.23: savvehi pāṇehi nihāya daṇḍaṁ.
But you can’t stop yourself from harming living creatures;
that’s why I’ve stopped, but you have not.”
mn86:6.10“Oh, at long last a renowned great seer,
an ascetic has followed me into this deep wood.Read samaṇo paccapādi per Theragatha 16 verse 868.
Now that I’ve heard your verse on Dhamma,
I shall live without evil.”
mn86:6.14With 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.
mn86:6.18Then the Buddha, the compassionate great seer,
the teacher of the world with its gods,
said to him, “Come, monk!”
And with that he became a monk.
mn86:7.1Then 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.
mn86:8.1Now 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 humans, and he wears their fingers as a necklace. Your Majesty must put a stop to him!”
mn86:9.1Then 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,
mn86:9.4“What is it, great king? Is King Seniya Bimbisāra of Magadha angry with you, or the Licchavis of Vesālī, or some other opposing ruler?”
mn86:10.1“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.”It is Pasenadi’s duty, not the Buddha’s, to defend his citizens. Yet while the Buddha had already identified the problem, taken action, and solved it, Pasenadi is just now coming to the Buddha to announce his intention to do something about it. A certain criticism of Pasanadi’s weakness can be discerned here.
mn86:11.1“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?”
mn86:11.2“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.As Ajātasattu would for a runaway slave who ordained at DN2:35.10. But sir, how could such an immoral, evil man ever have such virtue and restraint?”
mn86:12.1Now 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.”
mn86:12.4Then 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.”Also per Ajātasattu (DN2:10.8). Then the king’s fear died down.
mn86:12.8Then the king went over to Aṅgulimāla and said, “Sir, is the master really Aṅgulimāla?”
mn86:12.10“Yes, great king.”
mn86:12.11“What clans were your father and mother from?”
mn86:12.12“My father was a Gagga, and my mother a Mantāṇī.”Gagga is a clan descended from the Vedic seer Garga Bhāradvāja (Rig Veda 6.47). Clan members feature prominently throughout Brahmanical literature (Bṛhadāraṇyaka Upaniṣad 2.1, 3.6, 3.8; Praśna Upaniṣad 4, etc.), none of whom, however, share Aṅgulimāla’s depravity.
Mantāṇī, spelled Maitrāyaṇī in Sanskrit (Mahāvastu 3.377, cf. Puṇṇa son of Mantāṇī at MN24:2.4), is shared with the Maitrāyaṇī Saṁhitā, the oldest ritual text of the Black Yajurveda.
mn86:12.13“Sir, may Master 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.”
mn86:13.1But 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.”
mn86:13.4Then 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 unquenched! For I was not able to tame him with the rod and the sword, but the Buddha tamed him without rod or sword.This heads off a potential criticism of Buddhism that it would allow criminals to flourish. Non-violent approaches are not just morally superior but more effective. Well, now, sir, I must go. I have many duties, and much to do.”
mn86:13.10“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.
mn86:14.1Then 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 distressing obstructed labor.Mūḷha here has the sense of “gone astray” in reference to obstructed labor that prevents birth; see Udāna 2.8. Seeing this, it occurred to him, “Oh, beings undergo such travail!Kilissanti here has the sense “undergo distress or travail”. Compare garbhakleśa in Mārkaṇḍeya Purāṇa 22.45 with the sense, “travails of childbirth”. Oh, beings undergo such travail!”
mn86:14.6Then 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:
mn86:15.2‘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.’”The asseveration of truth—the belief that “by this truth” (tena saccena, also at Snp2.1) effective results could be won—can be traced to Rig Veda 1.21.6 (tena satyena).
mn86:15.3“But sir, wouldn’t that be telling a deliberate lie? For I have intentionally killed many living creatures.”
mn86:15.5“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.’”This is still used as a blessing for pregnant women in Theravada.
“Noble birth” is a unique way of referring to ordination. It echoes the upanayana initiation, where the teacher is said to become pregnant with the student and give birth to them as a brahmin (Śatapatha Brāhmaṇa 11.5.4; also see notes to MN26:15.1 ff.).
mn86:15.7“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.”
mn86:15.9Then that woman was safe, and so was her baby.
mn86:16.1Then 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.
mn86:16.2He 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.” And Venerable Aṅgulimāla became one of the perfected.
mn86:17.1Then 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.
mn86:17.4The Buddha saw him coming off in the distance, and said to him, “Endure it, brahmin! Endure it, brahmin! 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.”For the residual effects of kamma, compare such suttas as SN56.49, where for a stream-enterer the suffering that has disappeared is like a great mountain, while that which remains is like seven pebbles. For Aṅgulimāla as an arahant there is even less, but not none at all.
mn86:18.1Later, Venerable Aṅgulimāla was experiencing the bliss of release while in private retreat. On that occasion he expressed this heartfelt sentiment:
mn86:18.3“He who once was heedless,
but turned to heedfulness,
lights up the world,
like the moon freed from clouds.
mn86:18.7Someone whose bad deed
is supplanted by the good,
lights up the world,
like the moon freed from clouds.
mn86:18.11A young mendicant
devoted to the Buddha’s teaching,
lights up the world,
like the moon freed from clouds.
mn86:18.15May even my enemies hear a Dhamma talk!
May even my enemies devote themselves to the Buddha’s teaching!
May even my enemies associate with those good men
who establish others in the Dhamma!
mn86:18.19May even my enemies hear Dhamma at the right time,
from those who teach acceptance,
praising acquiescence;
and may they follow that path!
mn86:18.23For then they’d never wish harm
upon myself or others.
Having arrived at ultimate peace,Pappuyya is absolutive.
they’d look after creatures firm and frail.Creatures “firm and frail” (tasathāvare) is a common Jain idiom. Examples include tasesu thāvaresu ya (Uttarādhyayana 5.8); je keī tasathāvarā (Sūyagaḍa 3.4.20); tasaṁ vā thāvaraṁ vā (Dasaveyāliya 4.1.42); tasa-jīvā ya thāvarattāe (Ācāraṅgasūtra 9.1.14).
mn86:18.27For irrigators guide the water,
and fletchers straighten arrows;
carpenters carve timber—
but the astute tame themselves.
mn86:18.31Some tame by using the rod,
some with goads, and some with whips.
But the unaffected one tamed me
without rod or sword.
mn86:18.35My name is ‘Harmless’,Aṅgulimāla became known as “Harmless” (Ahiṁsaka) after his awakening.
though I used to be harmful.
The name I bear today is true,
for I do no harm to anyone.
mn86:18.39I used to be a bandit,
the notorious Aṅgulimāla.
Swept away in a great flood,
I went to the Buddha as a refuge.
mn86:18.43I used to have blood on my hands,
the notorious Aṅgulimāla.
See the refuge I’ve found—
the conduit to rebirth is eradicated.
mn86:18.47I’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.
mn86:18.51Fools and simpletons
devote themselves to negligence.
But the wise protect diligence
as their best treasure.
mn86:18.55Don’t devote yourself to negligence,
or delight in erotic intimacy.
For if you’re diligent and practice absorption,
you’ll attain abundant happiness.
mn86:18.59It was welcome, not unwelcome,
the advice I got was good.
Of the well-explained teachings,
I arrived at the best.
mn86:18.63It was welcome, not unwelcome,
the advice I got was good.
I’ve attained the three knowledges
and fulfilled the Buddha’s instructions.”
1Evaṁ me sutaṁ — ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
Tena kho pana samayena rañño pasenadissa kosalassa vijite coro aṅgulimālo nāma hoti luddo lohitapāṇi hatapahate niviṭṭho adayāpanno pāṇabhūtesu. Tena gāmāpi agāmā katā, nigamāpi anigamā katā, janapadāpi ajanapadā katā. So manusse vadhitvā vadhitvā aṅgulīnaṁ mālaṁ dhāreti.
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi. Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto senāsanaṁ saṁsāmetvā pattacīvaramādāya yena coro aṅgulimālo tenaddhānamaggaṁ paṭipajji.
Addasāsuṁ kho gopālakā pasupālakā kassakā pathāvino bhagavantaṁ yena coro aṅgulimālo tenaddhānamaggapaṭipannaṁ. Disvāna bhagavantaṁ etadavocuṁ: "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. Evaṁ vutte, bhagavā tuṇhībhūto agamāsi.
2Dutiyampi kho gopālakā … pe … tatiyampi kho gopālakā pasupālakā kassakā pathāvino bhagavantaṁ etadavocuṁ: "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.
3Atha kho bhagavā tuṇhībhūto agamāsi.
Addasā kho coro aṅgulimālo bhagavantaṁ dūratova āgacchantaṁ. Disvānassa etadahosi: "acchariyaṁ vata bho, abbhutaṁ vata bho. Imañhi maggaṁ dasapi purisā vīsampi purisā tiṁsampi purisā cattārīsampi purisā paññāsampi purisā saṅkaritvā saṅkaritvā paṭipajjanti. Tepi mama hatthatthaṁ gacchanti. Atha ca panāyaṁ samaṇo eko adutiyo pasayha maññe āgacchati. Yannūnāhaṁ imaṁ samaṇaṁ jīvitā voropeyyan"ti.
4Atha kho coro aṅgulimālo asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā bhagavantaṁ piṭṭhito piṭṭhito anubandhi. Atha kho bhagavā tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi yathā coro aṅgulimālo bhagavantaṁ pakatiyā gacchantaṁ sabbathāmena gacchanto na sakkoti sampāpuṇituṁ.
Atha kho corassa aṅgulimālassa etadahosi: "acchariyaṁ vata bho, abbhutaṁ vata bho. Ahañhi pubbe hatthimpi dhāvantaṁ anupatitvā gaṇhāmi, assampi dhāvantaṁ anupatitvā gaṇhāmi, rathampi dhāvantaṁ anupatitvā gaṇhāmi, migampi dhāvantaṁ anupatitvā gaṇhāmi; atha ca panāhaṁ imaṁ samaṇaṁ pakatiyā gacchantaṁ sabbathāmena gacchanto na sakkomi sampāpuṇitun"ti.
Ṭhitova bhagavantaṁ etadavoca: "tiṭṭha, tiṭṭha, samaṇā"ti.
"Ṭhito ahaṁ, aṅgulimāla, tvañca tiṭṭhā"ti.
Atha kho corassa aṅgulimālassa etadahosi: "ime kho samaṇā sakyaputtiyā saccavādino saccapaṭiññā. Atha panāyaṁ samaṇo gacchaṁ yevāha: ‘ṭhito ahaṁ, aṅgulimāla, tvañca tiṭṭhā’ti. Yannūnāhaṁ imaṁ samaṇaṁ puccheyyan"ti.
5Atha kho coro aṅgulimālo bhagavantaṁ gāthāya ajjhabhāsi:
6"Gacchaṁ vadesi samaṇa ṭhitomhi,
Mamañca brūsi ṭhitamaṭṭhitoti;
Pucchāmi taṁ samaṇa etamatthaṁ,
Kathaṁ ṭhito tvaṁ ahamaṭṭhitomhī"ti.
7"Ṭhito ahaṁ aṅgulimāla sabbadā,
Sabbesu bhūtesu nidhāya daṇḍaṁ;
Tuvañca pāṇesu asaññatosi,
Tasmā ṭhitohaṁ tuvamaṭṭhitosī"ti.
8"Cirassaṁ vata me mahito mahesī,
Mahāvanaṁ pāpuṇi saccavādī;
Sohaṁ carissāmi pahāya pāpaṁ,
Sutvāna gāthaṁ tava dhammayuttaṁ".
9Itveva coro asimāvudhañca,
Sobbhe papāte narake akiri;
Avandi coro sugatassa pāde,
Tattheva naṁ pabbajjaṁ ayāci.
10Buddho ca kho kāruṇiko mahesi,
Yo satthā lokassa sadevakassa;
"Tamehi bhikkhū"ti tadā avoca,
Eseva tassa ahu bhikkhubhāvoti.
11Atha kho bhagavā āyasmatā aṅgulimālena pacchāsamaṇena yena sāvatthi tena cārikaṁ pakkāmi. Anupubbena cārikaṁ caramāno yena sāvatthi tadavasari. Tatra sudaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
Tena kho pana samayena rañño pasenadissa kosalassa antepuradvāre mahājanakāyo sannipatitvā uccāsaddo mahāsaddo hoti: "coro te, deva, vijite 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. Taṁ devo paṭisedhetū"ti.
12Atha kho rājā pasenadi kosalo pañcamattehi assasatehi sāvatthiyā nikkhami divā divassa. Yena ārāmo tena pāvisi. Yāvatikā yānassa bhūmi yānena gantvā yānā paccorohitvā pattikova yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho rājānaṁ pasenadiṁ kosalaṁ bhagavā etadavoca:
"Kiṁ nu te, mahārāja, rājā vā māgadho seniyo bimbisāro kupito vesālikā vā licchavī aññe vā paṭirājāno"ti?
13"Na kho me, bhante, rājā māgadho seniyo bimbisāro kupito, nāpi vesālikā licchavī, nāpi aññe paṭirājāno. Coro me, bhante, vijite 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. Tāhaṁ, bhante, paṭisedhissāmī"ti.
14"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?
"Abhivādeyyāma vā, bhante, paccuṭṭheyyāma vā āsanena vā nimanteyyāma, abhinimanteyyāma vā naṁ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi, dhammikaṁ vā assa rakkhāvaraṇaguttiṁ saṁvidaheyyāma. Kuto panassa, bhante, dussīlassa pāpadhammassa evarūpo sīlasaṁyamo bhavissatī"ti?
15Tena kho pana samayena āyasmā aṅgulimālo bhagavato avidūre nisinno hoti. Atha kho bhagavā dakkhiṇaṁ bāhuṁ paggahetvā rājānaṁ pasenadiṁ kosalaṁ etadavoca: "eso, mahārāja, aṅgulimālo"ti.
16Atha kho rañño pasenadissa kosalassa ahudeva bhayaṁ, ahu chambhitattaṁ, ahu lomahaṁso. Atha kho bhagavā rājānaṁ pasenadiṁ kosalaṁ bhītaṁ saṁviggaṁ lomahaṭṭhajātaṁ viditvā rājānaṁ pasenadiṁ kosalaṁ etadavoca: "mā bhāyi, mahārāja, natthi te ito bhayan"ti.
Atha kho rañño pasenadissa kosalassa yaṁ ahosi bhayaṁ vā chambhitattaṁ vā lomahaṁso vā so paṭippassambhi. Atha kho rājā pasenadi kosalo yenāyasmā aṅgulimālo tenupasaṅkami; upasaṅkamitvā āyasmantaṁ aṅgulimālaṁ etadavoca: "ayyo no, bhante, aṅgulimālo"ti?
"Evaṁ, mahārājā"ti.
"Kathaṅgotto ayyassa pitā, kathaṅgottā mātā"ti?
"Gaggo kho, mahārāja, pitā, mantāṇī mātā"ti.
17"Abhiramatu, bhante, ayyo gaggo mantāṇiputto. Ahamayyassa gaggassa mantāṇiputtassa ussukkaṁ karissāmi cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānan"ti.
18Tena kho pana samayena āyasmā aṅgulimālo āraññiko hoti piṇḍapātiko paṁsukūliko tecīvariko. Atha kho āyasmā aṅgulimālo rājānaṁ pasenadiṁ kosalaṁ etadavoca: "Alaṁ, mahārāja, paripuṇṇaṁ me cīvaran"ti.
Atha kho rājā pasenadi kosalo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho rājā pasenadi kosalo bhagavantaṁ etadavoca: "acchariyaṁ, bhante, abbhutaṁ, bhante. Yāvañcidaṁ, bhante, bhagavā adantānaṁ dametā, asantānaṁ sametā, aparinibbutānaṁ parinibbāpetā. Yañhi mayaṁ, bhante, nāsakkhimhā daṇḍenapi satthenapi dametuṁ so bhagavatā adaṇḍena asattheneva danto. Handa ca dāni mayaṁ, bhante, gacchāma; bahukiccā mayaṁ bahukaraṇīyā"ti.
"Yassadāni, mahārāja, kālaṁ maññasī"ti.
Atha kho rājā pasenadi kosalo uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
19Atha kho āyasmā aṅgulimālo pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiyaṁ piṇḍāya pāvisi. Addasā kho āyasmā aṅgulimālo sāvatthiyaṁ sapadānaṁ piṇḍāya caramāno aññataraṁ itthiṁ mūḷhagabbhaṁ vighātagabbhaṁ. Disvānassa etadahosi: "kilissanti vata, bho, sattā; kilissanti vata, bho, sattā"ti.
Atha kho āyasmā aṅgulimālo sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā aṅgulimālo bhagavantaṁ etadavoca: "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.
20"Tena hi tvaṁ, aṅgulimāla, yena sā itthī tenupasaṅkama; upasaṅkamitvā taṁ itthiṁ evaṁ vadehi:
‘yatohaṁ, bhagini, jāto nābhijānāmi sañcicca pāṇaṁ jīvitā voropetā, tena saccena sotthi te hotu, sotthi gabbhassā’"ti.
21"So hi nūna me, bhante, sampajānamusāvādo bhavissati. Mayā hi, bhante, bahū sañcicca pāṇā jīvitā voropitā"ti.
"Tena hi tvaṁ, aṅgulimāla, yena sā itthī tenupasaṅkama; upasaṅkamitvā taṁ itthiṁ evaṁ vadehi: ‘yatohaṁ, bhagini, ariyāya jātiyā jāto, nābhijānāmi sañcicca pāṇaṁ jīvitā voropetā, tena saccena sotthi te hotu, sotthi gabbhassā’"ti.
22"Evaṁ, bhante"ti kho āyasmā aṅgulimālo bhagavato paṭissutvā yena sā itthī tenupasaṅkami; upasaṅkamitvā taṁ itthiṁ etadavoca: "yatohaṁ, bhagini, ariyāya jātiyā jāto, nābhijānāmi sañcicca pāṇaṁ jīvitā voropetā, tena saccena sotthi te hotu, sotthi gabbhassā"ti.
Atha khvāssā itthiyā sotthi ahosi, sotthi gabbhassa.
23Atha 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.
"Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā"ti abbhaññāsi. Aññataro kho panāyasmā aṅgulimālo arahataṁ ahosi.
24Atha kho āyasmā aṅgulimālo pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi. 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. Atha kho āyasmā aṅgulimālo bhinnena sīsena, lohitena gaḷantena, bhinnena pattena, vipphālitāya saṅghāṭiyā yena bhagavā tenupasaṅkami.
Addasā kho bhagavā āyasmantaṁ aṅgulimālaṁ dūratova āgacchantaṁ. Disvāna āyasmantaṁ aṅgulimālaṁ etadavoca: "adhivāsehi tvaṁ, brāhmaṇa, adhivāsehi tvaṁ, brāhmaṇa. Yassa kho tvaṁ, brāhmaṇa, kammassa vipākena bahūni vassāni bahūni vassasatāni bahūni vassasahassāni niraye pacceyyāsi tassa tvaṁ, brāhmaṇa, kammassa vipākaṁ diṭṭheva dhamme paṭisaṁvedesī"ti.
Atha kho āyasmā aṅgulimālo rahogato paṭisallīno vimuttisukhaṁ paṭisaṁvedi; tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
25"Yo pubbeva pamajjitvā,
pacchā so nappamajjati;
Somaṁ lokaṁ pabhāseti,
abbhā muttova candimā.
26Yassa pāpaṁ kataṁ kammaṁ,
kusalena pidhīyati;
Somaṁ lokaṁ pabhāseti,
abbhā muttova candimā.
27Yo have daharo bhikkhu,
yuñjati buddhasāsane;
Somaṁ lokaṁ pabhāseti,
abbhā muttova candimā.
28Disā hi me dhammakathaṁ suṇantu,
Disā hi me yuñjantu buddhasāsane;
Disā hi me te manujā bhajantu,
Ye dhammamevādapayanti santo.
29Disā hi me khantivādānaṁ,
avirodhappasaṁsīnaṁ;
Suṇantu dhammaṁ kālena,
tañca anuvidhīyantu.
30Na hi jātu so mamaṁ hiṁse,
aññaṁ vā pana kiñci naṁ;
Pappuyya paramaṁ santiṁ,
rakkheyya tasathāvare.
31Udakañhi nayanti nettikā,
Usukārā namayanti tejanaṁ;
Dāruṁ namayanti tacchakā,
Attānaṁ damayanti paṇḍitā.
32Daṇḍeneke damayanti,
aṅkusehi kasāhi ca;
Adaṇḍena asatthena,
ahaṁ dantomhi tādinā.
33Ahiṁsakoti me nāmaṁ,
hiṁsakassa pure sato;
Ajjāhaṁ saccanāmomhi,
na naṁ hiṁsāmi kiñci naṁ.
34Coro ahaṁ pure āsiṁ,
aṅgulimāloti vissuto;
Vuyhamāno mahoghena,
buddhaṁ saraṇamāgamaṁ.
35Lohitapāṇi pure āsiṁ,
aṅgulimāloti vissuto;
Saraṇagamanaṁ passa,
bhavanetti samūhatā.
36Tādisaṁ kammaṁ katvāna,
bahuṁ duggatigāminaṁ;
Phuṭṭho kammavipākena,
aṇaṇo bhuñjāmi bhojanaṁ.
37Pamādamanuyuñjanti,
bālā dummedhino janā;
Appamādañca medhāvī,
dhanaṁ seṭṭhaṁva rakkhati.
38Mā pamādamanuyuñjetha,
mā kāmarati santhavaṁ;
Appamatto hi jhāyanto,
pappoti vipulaṁ sukhaṁ.
39Svāgataṁ nāpagataṁ,
nayidaṁ dummantitaṁ mama;
Saṁvibhattesu dhammesu,
yaṁ seṭṭhaṁ tadupāgamaṁ.
40Svāgataṁ nāpagataṁ,
nayidaṁ dummantitaṁ mama;
Tisso vijjā anuppattā,
kataṁ buddhassa sāsanan"ti.
Aṅgulimālasuttaṁ niṭṭhitaṁ chaṭṭhaṁ.