增壹阿含經

XXXVIII. CHAPTER ON POWERS (1)

1. Thus have I heard:

At one time, the Buddha was staying in the country of Sravasti, in Jeta Grove, Anathapindika’s Park.

At that time, the Blessed One said to the bhikkhus:

“There are six powers in the world. What are the six? A child takes crying as its power: whenever it wants something, it first cries. A woman takes anger as her power: relying upon anger, she then speaks. Sramanas and brahmins take patience as their power: they constantly regard themselves as humble before others and only afterward express themselves. A king takes arrogance as his power, displaying his authority and prestige to make himself known. An arhat, however, takes diligent concentration as his power by which to manifest himself. All Buddhas, the Blessed Ones, having perfected great loving-kindness and compassion, take great compassion as their power in order to benefit living beings universally.

“These, bhikkhus, are the six powers in the world. Therefore, bhikkhus, you should be mindful of cultivating this power of great loving-kindness and compassion. Thus, bhikkhus, you should train yourselves.”

After the bhikkhus heard the Buddha’s teaching, they rejoiced and respectfully put it into practice.

2. Thus have I heard:

At one time, the Buddha was staying in the country of Sravasti, in Jeta Grove, Anathapindika’s Park.

At that time, the Blessed One said to the bhikkhus:

“You should contemplate the perception of impermanence and cultivate the perception of impermanence extensively. Once you have contemplated and extensively cultivated the perception of impermanence, you will eradicate craving for sensual existence, craving for form existence, and craving for formless existence; you will also eradicate ignorance and conceit. It is like burning grasses and trees with fire, leaving nothing behind, not even a trace.

So too, if one cultivates the perception of impermanence, craving for sensual existence, craving for form existence, craving for formless existence, ignorance, and conceit will all be eradicated without remainder. Why is this? When a bhikkhu cultivates the perception of impermanence, he has no mind of sensual desire.

Since he has no mind of sensual desire, he can discern the Dharma and contemplate its meaning, free from sorrow and affliction. Having contemplated the meaning of the Dharma, he is neither deluded nor mistaken in his practice. If he sees people engaged in disputes, he immediately thinks: ‘These worthy ones do not cultivate the perception of impermanence or develop the perception of impermanence extensively, and therefore they have come to engage in this dispute.

Because they dispute, they are unable to contemplate this meaning; because they do not contemplate this meaning, their minds become deluded. Clinging to this delusion, after death they will enter the three evil destinies: hungry ghosts, animals, and hell.’

“Therefore, bhikkhus, you should contemplate the perception of impermanence and cultivate the perception of impermanence extensively. Then you will have no perceptions of anger or delusion, and you will also be able to contemplate the Dharma and discern its meaning. After death, you will be reborn in one of the three good destinies: among the devas, among human beings, or you will attain nirvana. Thus, bhikkhus, you should train yourselves.”

After the bhikkhus heard the Buddha’s teaching, they rejoiced and respectfully put it into practice.

3. Thus have I heard:

At one time, the Buddha was staying in the country of Magadha, on the bank of the Ukkaci River.

At that time, the Blessed One went beneath a tree, spread out his seat, sat upright with well-composed body and mind, and established mindfulness before him.

A brahmin came to that place. Seeing that the footprints of the Blessed One were most extraordinary, he thought: “Whose footprints are these? Could they belong to a deva, naga, ghost, spirit, gandharva, asura, human, nonhuman, Brahma, or one of our ancestors?”

The brahmin then followed the tracks onward. From afar, he saw the Blessed One seated beneath a tree, upright in body, well-composed in mind, with mindfulness established before him. Having seen him, he asked:

“Are you a deva?”

The Blessed One replied:

“I am not a deva.”

“Are you a gandharva?”

“I am not a gandharva.”

“Are you a naga?”

“I am not a naga.”

“Are you a yaksa?”

“I am not a yaksa.”

“Are you an ancestor?”

“I am not an ancestor.”

The brahmin then asked the Blessed One:

“Then who are you?”

[#]

The Blessed One replied:

“When there is craving, there is feeling; when there is feeling, there is craving. After causes and conditions come together, each arises in dependence upon the other. Thus, the five aggregates subject to clinging never cease. By understanding craving, one understands the five sensual desires; one also understands the six external sense objects and the six internal sense bases, and thereby understands the origin and culmination of these aggregates subject to clinging.”

At that time, the Blessed One spoke this verse:

“The world possesses five sensual desires;

The mind is the sixth, their king.

Understand the six within and without;

Be mindful to end the bounds of suffering.”

“Therefore, you should seek the means to extinguish these six internal and external phenomena. Thus, brahmin, you should train yourself.”

Having heard the Buddha teach in this way, the brahmin contemplated and practiced it without allowing it to leave his mind. Right there upon his seat, all defilements and impurities ceased, and he attained the pure Dharma eye.

After that brahmin heard the Buddha’s teaching, he rejoiced and respectfully put it into practice.

[#]

Note:

The passage [#]…[#] appears inconsistent with the spirit of this discourse. The equivalent discourse in the Anguttara Nikaya is “Dependent on the World,” AN IV.36, in which the Buddha replies to the brahmin Dona:

“... Brahmin, if the influxes had not been abandoned, I might have become a deva; but my influxes have been abandoned, cut off at the root, made like the stump of a palm tree, rendered nonexistent, and made incapable of arising again in the future. Brahmin, if the influxes had not been abandoned, I might have become a gandharva, I might have become a yaksa, or I might have become a human being; but my influxes have been abandoned, cut off at the root, made like the stump of a palm tree, rendered nonexistent, and made incapable of arising again in the future.

Just as, brahmin, a blue, red, or white lotus is born in water, grows in water, rises above the water, and stands upright without being wetted by the water, so too, brahmin, I was born in the world and grew up in the world, yet I dwell having conquered the world, undefiled by the world. Brahmin, remember me as a Buddha.”

— (Binh Anson, 02-2004)

4. Thus have I heard:

At one time, the Buddha was staying in the country of Sravasti, in Jeta Grove, Anathapindika’s Park.

At that time, the Blessed One said to the bhikkhus:

“Long ago, when I was still a bodhisattva and had not yet attained Buddhahood, I thought: ‘This world is filled with suffering. There are birth, aging, illness, and death, yet these five aggregates subject to clinging cannot bring their source to an end.’ I then thought: ‘Through what causes and conditions do birth, aging, illness, and death exist, and through what causes and conditions does this calamity arise?’ While contemplating this, I further thought: ‘When there is birth, there are aging, illness, and death.’”

While contemplating this, I further thought: “Through what cause and condition does birth arise? Birth arises because of existence.” Again I thought: “From what does existence arise?” As I was contemplating, this thought arose in me: “Existence arises because of clinging.” Again I thought: “From what does this clinging arise?” I then examined with wisdom: “Because of craving, there is clinging.” I further reflected: “From what does this craving arise?” Once again I examined: “Because of feeling, there is craving.” I further reflected: “From what does this feeling arise?” At that time I examined thus: “Because of contact, there is feeling.” Again I contemplated: “From what does this contact arise?” This thought then arose in me: “Because of the six sense bases,

there is this contact.” I further reflected: “From what do these six sense bases arise?” Examining at that time, I knew: “Because of name-and-form, there are the six sense bases.” I then thought: “From what does name-and-form arise?” Examining, I knew: “Because of consciousness, there is name-and-form.” “From what does this consciousness arise?” Examining, I knew: “Because of formations, consciousness arises.” I then thought: “From what do formations arise?” Examining, I knew: “From what do formations arise?” Examining, I knew: “Formations arise from ignorance.” With ignorance as condition, formations arise; with formations as condition, consciousness arises; with consciousness as condition, name-and-form arises; with name-and-form as condition, the six sense bases arise;

with the six sense bases as condition, contact arises; with contact as condition, feeling arises; with feeling as condition, craving arises; with craving as condition, clinging arises; with clinging as condition, existence arises; with existence as condition, birth arises; with birth as condition, death arises; and with death as condition, sorrow, anxiety, suffering, and affliction arise beyond reckoning.

This is called the origin of the suffering of the aggregates subject to clinging.

At that time I again thought: “Through what cause and condition can birth, aging, illness, and death be extinguished?” I then examined: “When birth ceases, aging, illness, and death cease.” This thought then arose in me: “How can there be no birth?” Examining, I saw: “When existence ceases, birth will cease.” Again I thought: “How can there be no existence?” Examining, I saw: “When clinging ceases, existence will cease.” This thought then arose in me: “How does clinging cease?” Examining, I saw: “When craving ceases, clinging ceases.” Again this thought arose in me: “How does craving cease?” Examining further, I saw: “When feeling ceases, craving ceases.” Again I contemplated: “How does feeling cease?” Examining, I saw: “When contact ceases,

feeling ceases.” Again I contemplated: “How does contact cease?” Examining, I saw: “When the six sense bases cease, contact ceases.” Again I examined: “How do these six sense bases cease?” At that time I examined and saw: “When name-and-form ceases, the six sense bases cease.” Again I examined: “How does name-and-form cease?” Examining, I knew: “When consciousness ceases, name-and-form ceases.” Again I examined: “How does this consciousness cease?” Examining, I knew: “When formations cease, consciousness ceases.” Again I examined: “How do these formations cease?” Examining, I knew: “When ignorance ceases, formations cease.” When formations cease, consciousness ceases; when consciousness ceases, name-and-form ceases; when name-and-form ceases, the six sense bases cease;

when the six sense bases cease, contact ceases; when contact ceases, feeling ceases; when feeling ceases, craving ceases; when craving ceases, clinging ceases; when clinging ceases, existence ceases; when existence ceases, birth ceases; when birth ceases, aging and illness cease; when aging and illness cease, death ceases.

This is called the cessation of the five aggregates subject to clinging.”

Then this thought again arose in me: “This consciousness is the initial source leading to birth, aging, illness, and death. Yet I am unable to know the source of this birth, aging, illness, and death.” It is as though a person in a mountain forest followed a narrow path. After going forward for a while, he saw an old broad road along which people had traveled in former times. He then followed that road and, after proceeding a little farther, saw ancient city walls, gardens, and bathing ponds, all exceedingly lush and beautiful. Yet there were no inhabitants in that city. Having seen this, the man returned to his country and reported to the king:

– “Just now, while wandering through the mountain forest, I saw a walled city surrounded by luxuriant trees. Yet there were no people in that city. Great King! You should send people to dwell in that city.”

When the king heard the man’s words, he immediately sent people to settle there, and that walled city once again became as densely populated as before and was exceedingly delightful.

Bhikkhus, you should know! In the past, before I attained Buddhahood, while practicing the path in the mountains, I discovered the path traveled by the Buddhas of former times. Following that path, I came to know the origin of birth, aging, illness, and death.

I clearly distinguished both arising and cessation. I fully understood the suffering of birth, the origin of birth, the cessation of birth, and the path leading to the cessation of birth. The same was true of existence, clinging, craving, feeling, contact, the six sense bases, name-and-form, consciousness, formations, and ignorance.

When ignorance arises, formations arise; whatever formations produce is again due to consciousness. Now that I have clearly understood consciousness, I explain this fundamental teaching to the fourfold assembly so that all may know the source from which these things arise; may know suffering, know its origin, know its cessation, and know the path, and may remember them clearly. Once the six sense bases are understood, birth, aging, illness, and death are understood; when the six sense bases cease, birth, aging, illness, and death cease.

Therefore, bhikkhus, you should seek the means to extinguish the six sense bases. Thus, bhikkhus, you should train yourselves in this way.

When the bhikkhus had heard the Buddha’s teaching, they rejoiced and respectfully practiced it.

5. Thus have I heard:

At one time, the Buddha was dwelling in the kingdom of Sravasti, in Jeta Grove, Anathapindika’s Park.

At that time, the Blessed One was teaching the Dharma to an assembly numbering countless hundreds of thousands and myriads. The Venerable Aniruddha was then sitting in the assembly and dozing. When the Buddha saw Aniruddha dozing, he spoke these verses:

One who receives the Dharma yet delights in sleep,

Whose mind is free from confusion,

At the place where the Noble Ones teach the Dharma,

Delights in what the wise cherish.

Like the water of a deep pool,

Settled, clear, and without blemish,

One who hears the Dharma in this way

Receives its joy with a purified mind.

Like a great square stone

That the wind cannot move,

So, whether blamed or praised,

The mind remains unshaken.

The Blessed One then said to the Venerable Aniruddha:

– Do you practice the path because you fear royal punishment and robbers?

Aniruddha replied:

– No, Blessed One.

The Buddha said to Aniruddha:

– Why did you leave the household life to study the path?

Aniruddha said to the Buddha:

– I became disenchanted with birth, aging, illness, death, sorrow, anxiety, suffering, and affliction and wished to abandon them; therefore, I left the household life to study the path.

The Blessed One said:

– You are now a son of a noble family, possessing steadfast faith, who has left the household life to study the path. Today the Blessed One is personally teaching the Dharma; why are you sitting here dozing?

The Venerable Aniruddha immediately rose from his seat, bared his right shoulder, knelt with palms joined, and said to the Blessed One:

– From this day forward, even if my body should break apart, I will never again doze in the presence of the Tathagata.

The Venerable Aniruddha then remained awake until dawn, but he could not overcome drowsiness, and his eyes consequently became damaged. The Blessed One then said to Aniruddha:

– One who applies excessive diligence becomes associated with restlessness, while one who is negligent becomes associated with the fetters. You should now practice in moderation, following the middle course.

Aniruddha said to the Buddha:

– Previously, I made a vow in the presence of the Tathagata. I cannot now go against my original vow.

The Blessed One then said to Jivaka:

– Treat Aniruddha’s eyes!

Jivaka replied:

– If Aniruddha will sleep for a while, I shall be able to treat his eyes.

The Blessed One said to Aniruddha:

– You should sleep. Why is this? All phenomena are sustained by nutriment; without nutriment, they cannot continue. Sleep is the nutriment of the eyes; sounds are the nutriment of the ears; fragrances are the nutriment of the nose; flavors are the nutriment of the tongue; tangible objects are the nutriment of the body; and mental phenomena are the nutriment of the mind. Now I also teach that nirvana has nutriment.

Aniruddha said to the Buddha:

– What does nirvana take as its nutriment?

The Buddha said to Aniruddha:

– Nirvana takes heedfulness as its nutriment; relying upon heedfulness, one reaches the unconditioned.

Aniruddha said to the Buddha:

– Blessed One! Although it is said that sleep is nourishment for the eyes, I cannot bring myself to sleep and rest.

Afterward, Aniruddha was mending an old robe. By then his physical eyes had become impaired, but he had attained the flawless divine eye. Aniruddha was mending his robe in the usual way, but he could not pass the thread through the eye of the needle. Aniruddha then thought: “May any arhats in the world who have attained the Way thread this needle for me.”

At that time, with his purified divine ear, the Blessed One heard these words: “May any arhats in the world who have attained the Way thread this needle for me.” The Blessed One then went to Aniruddha and said:

– Give Me the needle; I shall thread it for you.

Aniruddha said to the Buddha:

– Just now I called upon those in the world who wish to seek merit to thread the needle for me.

The Blessed One said:

– Among those who seek merit in the world, none surpasses Me. The Tathagata never wearies of or forsakes six things. What are the six? Giving; instruction; patience; expounding the Dharma; expounding its meaning; protecting sentient beings; and seeking the unsurpassed, right, and true Way. Aniruddha! These are the six things of which the Tathagata never wearies or has enough.

Aniruddha said:

– The body of the Tathagata is the body of the True Dharma; what Dharma could You still wish to seek? The Tathagata has already crossed the ocean of birth and death and has also been freed from craving and attachment, yet now You still deliberately seek to cultivate merit.

The Blessed One said:

– So it is, Aniruddha. It is exactly as you say. The Tathagata also knows no weariness or satisfaction regarding these six things. If sentient beings knew the origins of the evil karma created by body, speech, and mind, they would never fall into the three evil destinies. Because sentient beings do not know the roots of transgression and merit, they fall into the three evil destinies.

The Blessed One then spoke this verse:

“Of all the powers in the world,

Coursing among devas and humans,

The power of merit is supreme;

Through merit, the Buddha’s Way is attained.”

Therefore, Aniruddha, you should seek skillful means to attain these six things. Thus, bhikkhus, you should train in this way.

When the bhikkhus had heard the Buddha’s teaching, they rejoiced and respectfully put it into practice.

6. Thus have I heard:

At one time, the Buddha was dwelling in the kingdom of Sravasti, in Jeta Grove, Anathapindika’s Park.

At that time, many bhikkhus entered the city of Sravasti to seek alms. Outside the gate of King Prasenajit’s palace, they heard a great multitude of people gesticulating, shouting, and voicing their grievances: “In this kingdom there is a bandit named Angulimala who is exceedingly violent and has killed countless people, without any compassion for sentient beings. All the people of the kingdom detest him.

Every day he seizes and kills people, takes their fingers, and strings them into a garland; thus he is called Finger-Garland. We humbly implore the Great King to go and subdue him!” After the bhikkhus had finished seeking alms, they returned to the Jeta Grove Monastery, put away their robes and bowls, slung their sitting cloths over their shoulders, and went to the Blessed One. They bowed reverently and sat to one side.

Those bhikkhus then said to the Blessed One:

– Many of us bhikkhus entered the city of Sravasti to seek alms and saw the people before the gate of the royal palace crying out in grievance and making this accusation: “Now, in the kingdom there is a bandit named Angulimala, a violent man without loving-kindness, who slaughters sentient beings. The deaths and depopulation throughout the land are all caused by him, and he takes people’s fingers to make a garland.”

When the Blessed One had heard what those bhikkhus said, he rose from his seat and silently departed. The Blessed One then set out to find that bandit. Wood-gatherers, grass-carriers, cowherds, and goatherds saw the Blessed One approaching that road and said to the Buddha:

– Ascetic! Ascetic! Do not take that road. Why is that? Beside this road dwells a bandit named Angulimala. Those who wish to travel this road must gather in groups of ten, or even twenty, thirty, forty, or fifty, yet still they cannot pass through; Angulimala captures them all. Yet the ascetic Gautama is traveling alone, without a companion. If Angulimala assails you, it will be because you failed to take precautions.

Although the Blessed One heard these words, he continued onward without stopping. At that time, Angulimala’s mother was bringing food to him. Angulimala then thought: “I wonder whether my garland of fingers has reached the required number?” He counted the fingers and found that the number was incomplete.

He counted once more and found that only one finger was lacking. Angulimala then looked all around for someone to seize and kill, but though he gazed in all four directions, he saw no one. He thought: “My teacher taught that anyone who can kill his own mother will be reborn in heaven.

Now my mother has come here of her own accord, so I can seize and kill her. Once I have the full number of fingers, I shall surely be reborn in heaven.” Angulimala then seized his mother by the head with his left hand, drew his sword with his right, and said to her:

– Stay still for a moment, Mother!

The Blessed One then thought: “This Angulimala is about to commit one of the five heinous offenses.” He immediately emitted a ray of light from between his eyebrows, illuminating the entire mountain forest. Seeing the light, Angulimala said to his mother:

– What is this light that illuminates this mountain forest? Could it be that the king has assembled his troops to attack me?

His mother said:

– You should know that this is neither the fiery radiance of the sun and moon nor the light of Sakra or King Brahma.

His mother then spoke this verse:

“This is no blazing fire,

Nor sun, moon, Sakra, or Brahma;

Birds and beasts are not afraid,

But sing with joy unlike their usual ways.

This radiance is utterly pure,

Filling people with boundless joy.

Surely the supremely honored one,

The Possessor of the Ten Powers, has come here.

Among devas and humans,

With his divine eye he surveys the world;

Wishing now to deliver you,

The Blessed One has come to this place.”

When Angulimala heard the sound of the Buddha, he was so delighted and elated that he could not contain himself, and he said:

– My teacher also instructed me, saying: “If you can kill your mother and the ascetic Gautama, you will surely be reborn in heaven.”

Angulimala said to his mother:

– Mother, stand here. I shall first kill the ascetic Gautama, and then I shall eat afterward.

Angulimala then released his mother and pursued the Blessed One. From afar he saw the Blessed One approaching, like a mass of gold radiating light everywhere. Having seen him, he laughed and said:

– Now the ascetic Gautama will certainly die by my hand; there can be no doubt. Those who wish to travel this road always gather in large groups, but the ascetic Gautama travels alone, without a companion. Now I shall seize and kill him.

Angulimala then drew his sword and ran forward to harm the Blessed One. The Blessed One continued walking leisurely along the road. Although Angulimala pursued him, he could not catch up with the Tathagata. He therefore called out to the Blessed One:

– Stop! Stop, ascetic!

The Blessed One said:

– I have already stopped. It is you who have not stopped.

While still running, Angulimala spoke this verse:

You walk, yet say you have stopped,

And say that I have not stopped.

Explain the meaning to me:

How have you stopped, while I have not?

The Blessed One then replied in verse:

The Blessed One says he has stopped,

For he harms no one at all.

But now your mind is bent on killing,

And you have not left the source of evil.

I abide upon the ground of loving-kindness,

Compassionately aiding everyone.

You sow the suffering of hell

And have not left the source of evil.

After hearing this verse, Angulimala thought: “Now, upon reflection, have I been committing evil? My teacher told me: ‘This is a great merit that brings great karmic reward. Whoever can kill a thousand people and take their fingers to make a garland will attain the result he desires. When such a person’s life ends, he will be reborn in a heavenly realm.’ If one kills one’s mother and the ascetic Gautama, one will be reborn in the Brahma heaven.”

Then the Buddha used his spiritual power to awaken that man's consciousness, and he thought: The Brahminical scriptures also contain these words: "The appearance of a Tathagata in the world is exceedingly rare; ordinarily, one appears only after hundreds of millions of kalpas. When he appears, those who have not crossed over will be brought across, and those who have not attained liberation will be enabled to attain liberation.

He teaches the Dharma that extinguishes the six views. What are the six? To those who assert the view of a self, he teaches the Dharma that extinguishes the view of a self; to those who assert that there is no self, he likewise teaches the Dharma that extinguishes the view of no self; to those who assert both the view of a self and the view of no self, he likewise teaches the Dharma that extinguishes both the view of a self and the view of no self; he further personally contemplates and teaches the Dharma of contemplation; he himself teaches the Dharma of non-self; the Dharma is neither taught by me nor not taught by me!

If a Tathagata appears in the world, he will teach the Dharma that extinguishes these six views. Moreover, when I run, I can overtake elephants, horses, carriages, and all manner of people. Yet this ascetic walks without haste, and still I cannot catch him. He must surely be the Tathagata."

At that time, Angulimala spoke this verse:

"Now, for my sake,

You have spoken this wondrous verse;

This wicked man now knows the truth,

All through your spiritual might.

At once I cast away my keen sword,

Hurling it into a deep pit;

Now I bow at the ascetic's feet,

And aspire to become an ascetic."

Angulimala then approached the Buddha and said:

"Blessed One! I beseech you to allow me to become an ascetic."

The Blessed One said:

"Come, bhikkhu!"

Angulimala immediately became an ascetic and was clothed in the three Dharma robes. The Blessed One then spoke this verse:

"Now that you have shaved your head,

So too cast off the fetters;

With the bonds extinguished, attain the great fruit,

And be free forever from sorrow and affliction."

When Angulimala heard this, all his defilements were immediately cleansed away, and he attained the pure Dharma eye. The Blessed One then brought Bhikkhu Angulimala back to Jeta Grove Monastery in the city of Sravasti.

King Prasenajit was assembling the four divisions of his army, intending to go and suppress the bandit Angulimala.

The king then thought: "I should first go to the Blessed One and report this matter to him. Whatever the Blessed One instructs me to do, I shall obey."

King Prasenajit assembled the four divisions of his army and went to the Blessed One. He bowed down and sat to one side. The Blessed One asked the king:

"Great King! Where do you intend to go today, covered in dust as you are?"

King Prasenajit said to the Buddha:

"Today, within my realm, there is a bandit named Angulimala who is exceedingly savage and has no loving-kindness toward any living being. He has laid the country waste and caused the people to flee in all directions. All this is the doing of that bandit, who kills people and takes their fingers to make a garland. He is an evil demon, not a human being. I now intend to put him to death."

The Blessed One said:

"Great King! If you were now to see Angulimala firm in faith, having gone forth to train in the Way, what would you do?"

The king said to the Buddha:

"What else could I do? I would attend upon him, make offerings to him, and pay homage to him at the proper times. Yet, Blessed One, Angulimala is an evil man without the slightest trace of goodness and is constantly engaged in killing. How could he possibly resolve to go forth and train in the Way? Such a thing is utterly impossible."

At that time, Angulimala was seated not far from the Blessed One, sitting cross-legged with body and mind upright, his mindfulness fixed before him. The Blessed One then extended his right hand, pointed him out to the king, and said:

"That is Angulimala."

On hearing this, the king was terrified, and the hairs on his body stood on end. The Blessed One said:

"Do not be afraid. Approach that man, and then you will understand."

Hearing the Buddha's words, the king went before Angulimala and asked:

"What is your family name?"

Angulimala replied:

"My family name is Gagga, and my mother's name is Mantani."

The king bowed down and then sat to one side. The king said:

"May you dwell happily in this true Dharma. Do not be negligent. Cultivate the pure holy life, and you will attain the ending of suffering. For the rest of my life, I shall provide you with robes, food, bedding, and medicines."

Angulimala remained silent and did not reply. The king then rose from his seat, returned to the Blessed One, bowed down, and sat to one side. The king said to the Buddha:

"You subdue those who could not be subdued and tame those who would not submit. Truly, this is extraordinary and unprecedented! You are able to subdue even a man of the utmost wickedness. Blessed One, I beseech you: May your lifespan be immeasurable, so that you may nurture living beings. Through the Blessed One's grace, we have been delivered from this calamity. Affairs of state are exceedingly pressing, so I now wish to return to the city."

The Blessed One said:

"The King knows the proper time."

The king then rose from his seat, bowed down, and departed.

At that time, Angulimala practiced the ascetic discipline of seclusion. He wore a robe made of five pieces and, when the time came, took up his alms bowl and went from house to house seeking alms. After completing his round, he began again from the first house.

He wore tattered robes of the coarsest kind and sat beneath the open sky without shelter for his body. Dwelling in a secluded place, Angulimala personally cultivated the practice for which sons of good families go forth to train in the Way, aspiring to cultivate the unsurpassed holy life. He knew in accordance with reality: birth and death were ended, the holy life was established, what had to be done was done, and there would be no further rebirth.

Angulimala became an arhat, perfectly clear in the six superknowledges and free from all defilement. Having become an arhat, when the proper time came, he donned his robe, took up his bowl, and entered the city of Sravasti to seek alms. There he saw a woman undergoing a difficult labor.

Seeing her, he thought: "Living beings suffer greatly, undergoing conception without end."

After Angulimala had eaten, he put away his robe and bowl, draped his sitting cloth over his shoulder, and went to the Blessed One. He bowed down and sat to one side. Angulimala then said to the Buddha:

"Just now I donned my robe, took up my bowl, and entered the city of Sravasti to seek alms. I saw a woman undergoing a difficult labor. At that time, I thought: 'How can living beings suffer to such an extent!'"

The Blessed One said:

"Go now to that woman and say: 'Since I was born into the lineage of the noble sages, I have never taken life!' By this declaration of truth, may she give birth with ease."

Angulimala said:

"I shall do so, Blessed One!"

That very day, Venerable Angulimala donned his robe, took up his bowl, and entered the city of Sravasti. He went to the woman's house and said:

"Since I was born into the lineage of the noble sages, I have never taken life. By this declaration of truth, may the child be delivered."

The woman immediately gave birth.

As Venerable Angulimala went for alms in the city, men and women, old and young, saw him and said to one another:

"This is Angulimala, who has killed more living beings than can be counted, and now he is again seeking alms within the city."

The people of the city took tiles and stones and hurled them at him; some slashed him with knives. His head and face were wounded all over, his robes were torn to shreds, and blood flowed over his entire body. He left the city of Sravasti and went to the Blessed One. From afar, the Blessed One saw Angulimala approaching, his head and face wounded and blood flowing over and staining his robe. The Blessed One said:

"Now you must endure this patiently. Why is that? Your offenses should otherwise have caused you to suffer for kalpas without end."

Angulimala then approached the Blessed One, bowed down, and sat to one side. Before the Tathagata, he spoke this verse:

"Steadfastly hearing the words of Dharma,

Steadfastly practicing the Buddha's Dharma,

Steadfastly drawing near to good friends,

One soon reaches the place of cessation.

I was formerly a great bandit,

Named Angulimala;

Swept along amid the current,

I was rescued by the Blessed One.

Now I contemplate the karma I myself must bear,

And shall also contemplate the foundation of Dharma;

Now I have attained the three knowledges,

And accomplished the Buddha's course of practice.

I was formerly named Ahimsaka, 'Harmless,'

Yet I killed beyond all reckoning;

Now I am named One True to Reality,

And I harm no one at all.

If in body, speech, and mind,

There is no consciousness intent on harm,

This is called non-killing—

How much more when no harmful thought arises.

The fletcher straightens arrows,

The boatman skillfully guides the waters,

The craftsman skillfully shapes the wood,

And the wise discipline themselves.

Though beaten with whips and staves,

Or subjected to insulting words,

I shall never retaliate with blade or staff;

Now I have subdued myself.

One who formerly committed evil,

But afterward ceases and offends no more,

Shall illuminate the world,

Like the moon appearing when clouds disperse.

One who formerly committed evil deeds,

But afterward ceases and offends no more,

Will illuminate the world,

Like the sky revealed when clouds disperse.

Bhiksus old, young, and middle-aged,

Who cultivate according to the Buddha’s Dharma,

Will illuminate the world,

Like the moon when clouds disperse.

Bhiksus old, young, and middle-aged,

Who cultivate the Buddha’s Dharma,

Illuminate this world,

Like the sun when clouds disperse.

Now I endure but little pain,

Knowing contentment in food and drink;

Forever freed from every suffering,

My former conditions are now exhausted.

I shall bear the mark of death no more,

Nor do I delight in being born again;

Now I await only the appointed time,

Joyful and undisturbed.

The Tathagata accepted Angulimala’s words.

When the Venerable Angulimala saw that the Tathagata had consented, he rose from his seat, bowed to the Blessed One, and withdrew.

The bhiksus then said to the Blessed One:

“What merit did Angulimala create in the past that today he possesses such intelligence and wisdom, and a countenance so handsome as to be rare in the world? What unwholesome deeds did he commit that in this life he killed countless living beings? And what merit did he create that he has now encountered the Blessed One and attained the fruit of arhatship?”

The Blessed One then told the bhiksus:

“Long ago, in the distant past, during the Auspicious Kalpa, the Buddha Kasyapa, the Tathagata, the Worthy One, the Perfectly Enlightened One, appeared in the world. After the Tathagata Kasyapa entered nirvana, there was a king named Great Fruit who ruled the realm of Jambudvipa. The king had as many as eighty-four thousand consorts and palace women, yet he had no child. King Great Fruit therefore entreated the spirits of trees and mountains, the stars, the sun, and the moon throughout the land, hoping to obtain a child.

“At that time, the king’s chief consort conceived. Eight or nine months later, she gave birth to a boy whose handsome appearance was rarely seen in the world. The king thought, ‘I formerly had no child, and only after so long has a son been born to me. I should give him a name that will allow him to take delight in the five sensual pleasures.’

“The king then summoned the ministers skilled in physiognomy and said to them:

“‘A son has now been born to me. You should give him a name.’

“Having heard the king’s command, the ministers replied:

“‘The crown prince is truly extraordinary, handsome beyond compare, and his face is like the color of peach blossoms. He will certainly possess great power. Let him now be named Great Strength.’

“After the physiognomists had named the crown prince, they rose and departed. The king dearly loved the crown prince and never took his eyes from him. When the crown prince had just reached the age of eight, he accompanied the close ministers to his father’s presence to attend court and pay his respects. The royal father thought, ‘The crown prince is truly extraordinary,’ and said to him:

“‘I wish to arrange a wife for you. Would that be acceptable?’

“The crown prince replied to the king:

“‘I am still very young. What need have I for a wife?’

“The royal father therefore postponed arranging a wife for the crown prince. When the crown prince reached the age of twenty, the king again said:

“‘I wish to arrange a wife for you.’

“The crown prince replied:

“‘There is no need for me to take a wife.’

“The royal father told the ministers and the people:

“‘I formerly had no child, and only after a very long time was a crown prince born to me. Yet now the crown prince refuses to take a wife and wishes to remain pure and undefiled.’

“The crown prince’s name was then changed to Purity. When Crown Prince Purity reached the age of thirty, the king again commanded his ministers:

“‘I am now old and feeble, and I have few children, having only Crown Prince Purity. The king’s exalted position should now be transmitted to the crown prince, but he does not delight in the five sensual pleasures. How can he attend to the affairs of the realm?’

“The ministers replied:

“‘Use skillful means to induce the crown prince to delight in the five sensual pleasures.’

“The royal father then had bells rung and drums beaten, and issued this proclamation to the people throughout the realm: ‘Whoever can cause Crown Prince Purity to delight in the five sensual pleasures shall be granted a thousand pieces of gold and precious treasures.’

“At that time, there was a young woman named Lustful Kind who was thoroughly versed in the sixty-four arts. When she heard the king’s proclamation, ‘Whoever can cause the crown prince to become accustomed to the five sensual pleasures shall be granted a thousand catties of gold and precious treasures,’ she went before the king and said:

“‘Grant me a thousand pieces of gold and precious treasures, and I can cause the crown prince to become accustomed to the five sensual pleasures.’

“The king replied:

“‘If it proves that you can accomplish this, I shall reward you generously and will not go back on my word.’

“The courtesan asked the king:

“‘Where does the crown prince sleep?’

“The king replied:

“‘In the eastern hall. There are no women there, only one man serving as his guard.’

“The young woman said:

“‘I humbly ask the Great King to command the people in the inner palace not to obstruct me when they see me, but to allow me to enter and leave freely.’

“During the second watch that night, the young woman stood beside the door of the crown prince’s chamber and began to weep. Hearing a woman crying, the crown prince ordered an attendant to inquire:

“‘Who is crying?’

“The attendant replied:

“‘A woman is standing by the door and weeping.’

“The crown prince said:

“‘Go quickly and ask her why she is weeping.’

“The attendant went and asked her why she was crying.

“The courtesan replied:

“‘My husband has abandoned me, and therefore I weep.’

“The attendant returned and reported to the crown prince:

“‘This woman was abandoned by her husband and is also afraid of bandits and thieves. That is why she is weeping.’

“The crown prince said:

“‘Lead her to the elephant stable!’

“When she arrived there, she continued to weep. She was then led to the horse stable, but she wept there as well.

“The crown prince again told the attendant:

“‘Bring her in here!’

“The attendant then led her into the residence. After entering, she stood there and continued to weep. The crown prince personally approached and asked:

“‘Why are you still weeping?’

“The courtesan replied:

“‘Crown Prince, a woman’s body is weak and solitary. I am terribly frightened, and therefore I weep.’

“The crown prince said:

“‘Come onto my bed, and your fear may cease.’

“The young woman remained silent and said nothing, nor did she weep any longer. She then removed her clothing, took the crown prince’s hand, and placed it upon her breast. At once the crown prince was startled, and thoughts of desire gradually arose within him. Once those thoughts of desire had arisen, he had sexual relations with her.

“Early the next morning, Crown Prince Purity went before the king. Seeing from afar that the crown prince’s expression differed from usual, the royal father said:

“‘Has what you desired now been fulfilled?’

“The crown prince replied:

“‘It is just as the Great King has said.’

“The royal father was then so delighted and jubilant that he could not contain himself. He said:

“‘Whatever you desire, I shall grant it to you.’

“The crown prince said:

“‘If you grant it to me and do not afterward regret it, then I shall make my request.’

“The king said:

“‘It shall be as you say, and I shall never regret it. What do you wish to request?’

“The crown prince replied:

“‘Today the Great King rules Jambudvipa and has complete authority. Every unmarried maiden in Jambudvipa must first come to my residence; only afterward may she be permitted to marry.’

“The king said:

“‘It shall be as you say.’

“The king then issued a command to the people throughout the realm:

“‘Whoever has an unmarried daughter must first send her to Crown Prince Purity, and only afterward may she be given in marriage.’

“At that time, there was a young woman in the city named Suman, the daughter of a wealthy elder. When her turn came to enter the royal palace, she stripped herself naked and walked barefoot through the crowd without the least shame. When everyone saw her, they said to one another:

“‘This is the daughter of the wealthy elder, renowned everywhere. Why does she walk naked through the crowd, no different from a donkey?’

“The young woman told everyone:

“‘I am not a donkey; it is all of you who are donkeys. Have you ever seen a woman feel ashamed when meeting another woman? All the beings in this city are women. Only Crown Prince Purity is a man. When I reach the gate of Crown Prince Purity’s palace, I shall put on my clothing.’

“The people of the city then said to one another:

“‘What this young woman says truly accords with our minds. We are indeed women, not men. Only Crown Prince Purity is a man. Today we shall become men.’

“The people of the city then prepared weapons of war, donned armor, took up staves, and went to the royal palace. They said to the king:

“‘We, your subjects, wish to request two things. May the king consent.’

“The king asked:

“‘What are the two things?’

“The people replied:

– If the king wishes to remain alive, he must kill Crown Prince Thanh Tịnh. If the crown prince wishes to live, he must now kill the king. We will not serve Crown Prince Thanh Tịnh and thereby bring disgrace upon the laws of the kingdom.

The king then spoke this verse:

“For the sake of a household, one person may be sacrificed;

For the sake of a village, one household may be sacrificed;

For the sake of a kingdom, one village may be sacrificed;

For the sake of oneself, the world may be sacrificed.”

After speaking this verse, the king told the people:

– Now is indeed the time; do as you see fit.

The people immediately bound Crown Prince Thanh Tịnh’s hands and led him outside the city. They said to one another:

– Let us all take tiles and stones and pelt him to death. Why should a single person have to kill him?

As Crown Prince Thanh Tịnh was about to die, he made this vow:

– You are putting me to death unjustly, for it was my royal father himself who gave me permission. Now that I must suffer death, I still dare not refuse. May I, in a future life, avenge this wrong; and may I also encounter a true arhat and swiftly attain liberation.

After the people had killed the crown prince, they dispersed.

Bhikkhus, do not regard this lightly! King Đại Quả at that time was none other than Angulimala’s present teacher. The courtesan of that time is now the teacher’s wife. The people of that time are now the eighty thousand people who were killed—such is the case. Crown Prince Thanh Tịnh is now the bhikkhu Angulimala. Because, as he was about to die, he made such a vow, he has now returned to exact vengeance, and no one could escape his hands; due to these causes and conditions, he killed without limit. Later, he also vowed that he wished to encounter the Buddha, and now he has attained liberation and become an arhat. This is the meaning; you should remember it and practice accordingly. The Blessed One then said to the bhikkhus:

– Among my disciples, foremost in swift and penetrating intelligence is the bhikkhu Angulimala.

When the bhikkhus had heard the Buddha’s teaching, they rejoiced and respectfully practiced it.