The conversion of Aṅgulimāla
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如是我聞：
一時，佛遊化摩竭陀國桃河T 0378b18樹林。見放牧人，稱此林中有鴦掘魔羅賊，或T 0378b19傷害人。佛告牧人言：「彼賊或能不見傷害。」即T 0378b20便前進。復見牧人，亦作是語，佛如前答，至T 0378b21於再三。佛故答言：「彼惡人者，或不見害。」
佛到T 0378b22林中，鴦掘魔羅遙見佛來，左手持鞘，右手拔T 0378b23刀，騰躍而來，彼雖奔走，如來徐步，不能得T 0378b24及。鴦掘魔羅極走力盡，而語佛言：「住！住！沙門。」T 0378b25佛語之言：「我今常住，汝自不住。」鴦掘魔羅即T 0378b26說偈言：
T 0378b27「沙門行不止， 自言我常住。T 0378b28
我今實自住， 今言我不住。T 0378b29
云何爾言住， 道我行不住？」
T 0378c01爾時，世尊即說偈言：
T 0378c02「我於諸眾生， 久捨刀杖害，T 0378c03
汝惱亂眾生， 不捨是惡業，T 0378c04
是故我言住， 汝名為不住。T 0378c05
我於有形類， 捨諸毒惡害，T 0378c06
汝不止惡業， 常作不善業，T 0378c07
是故我言住， 汝名為不住。T 0378c08
我於諸有命， 捨除眾惱害，T 0378c09
汝害有生命， 未除黑闇業，T 0378c10
以是我言住， 汝名為不住。T 0378c11
我樂於己法， 攝心不放逸，T 0378c12
汝不見四部， 一切所不住，T 0378c13
是名我實住， 汝名為不住。」
T 0378c14鴦掘魔羅復說偈言：
T 0378c15「我久處曠野， 未見如此人，T 0378c16
婆伽婆來此， 示我以善法。T 0378c17
我久修惡業， 今日悉捨離，T 0378c18
我今聽汝說， 順法斷諸惡。」T 0378c19
以刀內鞘中， 投棄於深坑，T 0378c20
即便稽首禮， 歸命於世尊，T 0378c21
信心甚猛利， 發意求出家。T 0378c22
佛起大悲心， 饒益諸世間，T 0378c23
尋言汝善來， 便得成沙門。
T 0378c24爾時，鴦掘魔羅族姓子，鬚髮自落，被服法衣，T 0378c25已得出家，處於空靜，心無放逸，專精行道，勤T 0378c26修精進。以能專精，攝心正念，修無上梵行，盡T 0378c27諸苦際，於現法中，自身取證明知，己法自知，T 0378c28我生已盡，梵行已立，所作已辦，不受後有。
爾T 0378c29時，尊者無害已成羅漢，得解脫樂。即說偈言：
T 0379a01T 0379a23「我今字無害， 後為大殘害，T 0379a02
我今名有實， 真實是無害。T 0379a03
我今身離害， 口意亦復然，T 0379a04
終不害於他， 是真名無害。T 0379a05
我本血塗身， 故名鴦掘摩，T 0379a06
為大駛流漂， 是故歸依佛。T 0379a07
歸依得具戒， 即逮得三明，T 0379a08
具知佛教法， 遵奉而修行。T 0379a09
世間調御者， 治以刀杖捶，T 0379a10
鐵鉤及鞭轡， 種種諸楚撻。T 0379a11
世尊大調御， 捨離諸惡法，T 0379a12
去離刀杖捶， 真是正調御。T 0379a13
渡水須橋船， 直箭須用火，T 0379a14
匠由斤斧正， 智以慧自調。T 0379a15
若人先造惡， 後止不復作，T 0379a16
是照於世間， 如月雲翳消。T 0379a17
若人先放逸， 後止不放逸，T 0379a18
正念離棘毒， 專心度彼岸。T 0379a19
作惡業已訖， 必應墮惡趣，T 0379a20
蒙佛除我罪， 得免於惡業。T 0379a21
諸人得我說， 皆除怨結心，T 0379a22
當以忍淨眼， 佛說無諍勝。」
SC 1Thus have I heard, once, the Buddha was traveling in the Tao-he forest in Magadha.
SC 2On his way there he met a herdsman who said: “In this forest lives the bandit Aṅgulimāla, who might harm you.” The Buddha told the herdsman: “The bandit is unlikely to harm me,” and went along. He met another herdsman who told him the same and the Buddha answered as before. This happened three times, and the Buddha said: “This evil person will not harm me!” When he had entered the forest, Aṅgulimāla saw him coming from afar and, scabbard in the left hand, sword in the right, charged forward. But though he was running quickly and the Buddha calmly walked along, he could not catch him. When Aṅgulimāla became exhausted, he called to the Buddha: “Stop! Renunciant, stop!” The Buddha replied: “I have already stopped, it is you who have not stopped.”
Then Aṅgulimāla spoke a verse:
SC 3“This renunciant keeps on walking /
but says: ‘I have already stopped.’
I now have stopped /
and he says I have not.
Why does he say he has stopped /
and I have not?”
Then the Buddha spoke a verse:
SC 4“For long have I abstained /
from treating others with violence.
You trouble them /
persist in your evil ways.
Therefore I say I have stopped /
and you have not.SC 5I have abandoned causing, out of spite and evil /
harm to all endowed with form.
It is you who do not cease your evil ways /
always doing unwholesome deeds.
Therefore I say I have stopped /
and you have not.SC 6I have abandoned all forms of harm /
towards living beings.
You harm the living /
have not abandoned the dark deeds.
Therefore I say I have stopped /
and you have not.SC 7I enjoy my state /
the mind concentrated tirelessly.
You do not see the four truths /
and nowhere do you stop.
Therefore I say I truly have stopped /
and you have not.”
There Aṅgulimāla spoke a verse:
SC 8“Long have I dwelt in this wilderness /
never have I seen such a man;
the Bhagavant has come here /
to teach me the good Dhamma.SC 9Long have I followed evil ways /
today I will abandon them.
Now that I have heard you speak /
I follow the Dhamma and cut off all evil.
Having spoken thus he sheathed the sword /
and cast it into a deep pit
and bowed his head to pay homage /
and took refuge in the World-honored One.SC 10Filled with deep faith /
he set his mind on going forth.
Then the Buddha let compassion arise /
for the benefit of all beings in the world
invited him: ‘Come!’/ so he became a renunciant.”
SC 11There Aṅgulimāla, a son of good family, shaved off his hair and beard, put on the robes and went forth. From then on he he dwelt in empty, silent places, his mind striving tirelessly, focused on his practice, diligent in his efforts, by concentration he focused his mind in true insight. He practiced supreme abstinence, reached the end of suffering and attained realization within this present world, within his own very body. He clearly understood his nature. He knew: for me birth is ended, the holy abode is established, done is what had to be done, there will be no further rebirth for me. When the venerable Ahiṁsaka became an Arahat and attained the joy of liberation he spoke this verse:
SC 12“My name is Ahiṁsaka one who does no harm /
but later I committed great cruelties.
Now however my name has come true /
truth is not to harm.SC 13Now I abstain from doing harm with body /
speech and mind.
Who never harms others /
is truly called Ahiṁsaka.SC 14I was steeped in blood /
so they called me Aṅgulimāla.
I was like one carried away by a strong current. /
Therefore I have taken refuge in the Buddha.SC 15I received ordination /
and attained the three knowledges;
fully understanding the teachings of the Buddha /
I respect and practice it.SC 16In this world, usually, those who tame /
or control, do so with violence,
with iron hooks and whips and bridles /
dealing out cuffs and blows.SC 17The World-honored One, the great tamer /
has done away with evil methods,
has abandoned violence. /
This is the true way of taming.SC 18To cross water, one needs a bridge or a boat; /
to straighten arrows, one needs a fire;
the carpenter needs an adze, /
the wise develop themselves by wisdom.SC 19A person who at first committed evil /
then stops, doing so no more:
he shines upon the world /
like the moon when the clouds have disappeared.SC 20A person who was slothful at first /
then stops being lazy:
whole-heartedly he abandons thorns and poison /
focusing on crossing to the other shore.SC 21Once evil deeds are done /
one is bound to be reborn in evil realms.
Meeting the Buddha purged my guilt /
I escaped the fruit of my evil actions.SC 22All those who grasp what I say /
will liberate their minds from the bonds of hatred,
through patience will attain pure vision. /
Victory without fighting is the teaching of the Buddha.”
SC 1Thus have I heard, once, the Buddha was traveling in the Tao-he forest in Magadha.
SC 2On his way there he met a herdsman who said: “In this forest lives the bandit Aṅgulimāla, who might harm you.” The Buddha told the herdsman: “The bandit is unlikely to harm me,” and went along. He met another herdsman who told him the same and the Buddha answered as before. This happened three times, and the Buddha said: “This evil person will not harm me!” When he had entered the forest, Aṅgulimāla saw him coming from afar and, scabbard in the left hand, sword in the right, charged forward. But though he was running quickly and the Buddha calmly walked along, he could not catch him. When Aṅgulimāla became exhausted, he called to the Buddha: “Stop! Renunciant, stop!” The Buddha replied: “I have already stopped, it is you who have not stopped.”
Then Aṅgulimāla spoke a verse:
SC 3“This renunciant keeps on walking /
but says: ‘I have already stopped.’
I now have stopped /
and he says I have not.
Why does he say he has stopped /
and I have not?”
Then the Buddha spoke a verse:
SC 4“For long have I abstained /
from treating others with violence.
You trouble them /
persist in your evil ways.
Therefore I say I have stopped /
and you have not.SC 5I have abandoned causing, out of spite and evil /
harm to all endowed with form.
It is you who do not cease your evil ways /
always doing unwholesome deeds.
Therefore I say I have stopped /
and you have not.SC 6I have abandoned all forms of harm /
towards living beings.
You harm the living /
have not abandoned the dark deeds.
Therefore I say I have stopped /
and you have not.SC 7I enjoy my state /
the mind concentrated tirelessly.
You do not see the four truths /
and nowhere do you stop.
Therefore I say I truly have stopped /
and you have not.”
There Aṅgulimāla spoke a verse:
SC 8“Long have I dwelt in this wilderness /
never have I seen such a man;
the Bhagavant has come here /
to teach me the good Dhamma.SC 9Long have I followed evil ways /
today I will abandon them.
Now that I have heard you speak /
I follow the Dhamma and cut off all evil.
Having spoken thus he sheathed the sword /
and cast it into a deep pit
and bowed his head to pay homage /
and took refuge in the World-honored One.SC 10Filled with deep faith /
he set his mind on going forth.
Then the Buddha let compassion arise /
for the benefit of all beings in the world
invited him: ‘Come!’/ so he became a renunciant.”
SC 11There Aṅgulimāla, a son of good family, shaved off his hair and beard, put on the robes and went forth. From then on he he dwelt in empty, silent places, his mind striving tirelessly, focused on his practice, diligent in his efforts, by concentration he focused his mind in true insight. He practiced supreme abstinence, reached the end of suffering and attained realization within this present world, within his own very body. He clearly understood his nature. He knew: for me birth is ended, the holy abode is established, done is what had to be done, there will be no further rebirth for me. When the venerable Ahiṁsaka became an Arahat and attained the joy of liberation he spoke this verse:
SC 12“My name is Ahiṁsaka one who does no harm /
but later I committed great cruelties.
Now however my name has come true /
truth is not to harm.SC 13Now I abstain from doing harm with body /
speech and mind.
Who never harms others /
is truly called Ahiṁsaka.SC 14I was steeped in blood /
so they called me Aṅgulimāla.
I was like one carried away by a strong current. /
Therefore I have taken refuge in the Buddha.SC 15I received ordination /
and attained the three knowledges;
fully understanding the teachings of the Buddha /
I respect and practice it.SC 16In this world, usually, those who tame /
or control, do so with violence,
with iron hooks and whips and bridles /
dealing out cuffs and blows.SC 17The World-honored One, the great tamer /
has done away with evil methods,
has abandoned violence. /
This is the true way of taming.SC 18To cross water, one needs a bridge or a boat; /
to straighten arrows, one needs a fire;
the carpenter needs an adze, /
the wise develop themselves by wisdom.SC 19A person who at first committed evil /
then stops, doing so no more:
he shines upon the world /
like the moon when the clouds have disappeared.SC 20A person who was slothful at first /
then stops being lazy:
whole-heartedly he abandons thorns and poison /
focusing on crossing to the other shore.SC 21Once evil deeds are done /
one is bound to be reborn in evil realms.
Meeting the Buddha purged my guilt /
I escaped the fruit of my evil actions.SC 22All those who grasp what I say /
will liberate their minds from the bonds of hatred,
through patience will attain pure vision. /
Victory without fighting is the teaching of the Buddha.”