6. Then, it being morning, the Blessed One dressed, and taking his bowl and outer robe, went to Prince Bodhi’s residence.
7. Now on that occasion Prince Bodhi was standing in the outer porch waiting for the Blessed One. When he saw the Blessed One coming in the distance, he went out to meet him and paid homage to him; and then, allowing the Blessed One to precede him, he proceeded to the Kokanada Palace. But the Blessed One stopped at the lowest step of the staircase. Prince Bodhi said to him: “Venerable sir, let the Blessed One step on the cloth, let the Sublime One step on the cloth, that it may lead to my welfare and happiness for a long time.” When this was said, the Blessed One was silent.817
A second time...A third time Prince Bodhi said to him: “Venerable sir, let the Blessed One step on the cloth, let the Sublime One step on the cloth, that it may lead to my welfare and happiness for a long time.”
The Blessed One looked at the venerable Ānanda. [93] The venerable Ānanda said to Prince Bodhi: “Prince, let the cloth be removed. The Blessed One will not step on a strip of cloth; the Tathāgata has regard for future generations.”818
8. So Prince Bodhi had the cloth removed, and he had seats prepared in the upper apartments of the Kokanada Palace. The Blessed One and the Sangha of bhikkhus ascended the Kokanada Palace and sat down on the seats that had been prepared.
9. Then, with his own hands, Prince Bodhi served and satisfied the Sangha of bhikkhus headed by the Buddha with the various kinds of good food. When the Blessed One had eaten and had put his bowl aside, Prince Bodhi took a low seat, sat down at one side, and said to the Blessed One: “Venerable sir, we have thought thus: ‘Pleasure is not to be gained through pleasure; pleasure is to be gained through pain.’”819
10. “Prince, before my enlightenment, while I was still only an unenlightened Bodhisatta, I too thought thus: ‘Pleasure is not to be gained through pleasure; pleasure is to be gained through pain.’
11–14. “Later, prince, while still young, a black-haired young man endowed with the blessing of youth, in the prime of life… (as Sutta 26, §§15–17)...And I sat down there thinking: ‘This will serve for striving.’
15–42. “Now three similes occurred to me spontaneously, never heard before...(as Sutta 36, §§17–44, but in the present sutta in §§18–23—corresponding to §§20–25 of Sutta 36—the sentence “But such painful feeling that arose in me did not invade my mind and remain” does not occur; and in the present sutta in §§37, 39 and 42—corresponding to §§39, 41, and 44 of Sutta 36—the sentence “But such pleasant feeling that arose in me did not invade my mind and remain” does not occur)...as happens in one who abides diligent, ardent, and resolute.
43–53. “I considered: ‘This Dhamma that I have attained is profound’... (as Sutta 26, §§19–29) [94]...and the six of us lived on what those two bhikkhus brought back from their almsround.
54. “Then the bhikkhus of the group of five, not long after being thus taught and instructed by me, by realising for themselves with direct knowledge, here and now entered upon and abided in that supreme goal of the holy life for the sake of which clansmen rightly go forth from the home life into homelessness.”
55. When this was said, Prince Bodhi said to the Blessed One: “Venerable sir, when a bhikkhu finds the Tathāgata to discipline him, how long is it until by realising for himself with direct knowledge, he here and now enters upon and abides in that supreme goal of the holy life for the sake of which clansmen rightly go forth from the home life into homelessness?”
“As to that, prince, I shall ask you a question in return. Answer it as you choose. What do you think, prince? Are you skilled in the art of wielding a goad while riding an elephant?”
“Yes, venerable sir, I am.”
56. “What do you think, prince? Suppose a man came here thinking: ‘Prince Bodhi knows the art of wielding a goad while riding an elephant; I shall train in that art under him.’ If he had no faith, he could not achieve what can be achieved by one who has faith; if he had much illness, he could not achieve what can be achieved by one who is free from illness; if he was fraudulent and deceitful, he could not achieve what can be achieved by one who is honest and sincere; if he was lazy, he could not achieve what can be achieved by one who is energetic; if he was not wise, he could not achieve what can be achieved by one who is wise. What do you think, prince? Could that man train under you in the art of wielding a goad while riding an elephant?”
“Venerable sir, even if he had one of those deficiencies, he could not train under me, so what of the five?”
57. “What do you think, prince? Suppose a man came here thinking: [95] ‘Prince Bodhi knows the art of wielding a goad while riding an elephant; I shall train in that art under him.’ If he had faith, he could achieve what can be achieved by one who has faith; if he was free from illness, he could achieve what can be achieved by one who is free from illness; if he was honest and sincere, he could achieve what can be achieved by one who is honest and sincere; if he was energetic, he could achieve what can be achieved by one who is energetic; if he was wise, he could achieve what can be achieved by one who is wise. What do you think, prince? Could that man train under you in the art of wielding a goad while riding an elephant?”
“Venerable sir, even if he had one of those qualities he could train under me, so what of the five?”
58. “So too, prince, there are these five factors of striving. What five? Here a bhikkhu has faith, he places his faith in the Tathāgata’s enlightenment thus: ‘That Blessed One is accomplished, fully enlightened, perfect in true knowledge and conduct, sublime, knower of worlds, incomparable leader of persons to be tamed, teacher of gods and humans, enlightened, blessed.’
“Then he is free from illness and affliction, possessing a good digestion that is neither too cool nor too warm but medium and able to bear the strain of striving.
“Then he is honest and sincere, and shows himself as he actually is to the Teacher and his companions in the holy life.
“Then he is energetic in abandoning unwholesome states and in undertaking wholesome states, steadfast, launching his effort with firmness and persevering in cultivating wholesome states.
“Then he is wise; he possesses wisdom regarding rise and disappearance that is noble and penetrative and leads to the complete destruction of suffering. These are the five factors of striving.
59. “Prince, when a bhikkhu who possesses these five factors of striving finds a Tathāgata to discipline him, he might dwell seven years until by realising for himself with direct knowledge, he here and now enters upon and abides in that supreme goal of the holy life for the sake of which clansmen rightly go forth from the home life into homelessness. [96]
“Let alone seven years, prince. When a bhikkhu who possesses these five factors of striving finds a Tathāgata to discipline him, he might dwell six years...five years...four years...three years…two years…one year…Let alone one year, prince,…he might dwell seven months…six months…five months…four months...three months...two months...one month...half a month…Let alone half a month, prince,…he might dwell seven days and nights…six days and nights…five days and nights… four days and nights…three days and nights…two days and nights…one day and night.
“Let alone one day and night, prince. When a bhikkhu who possesses these five factors of striving finds a Tathāgata to discipline him, then being instructed in the evening, he might arrive at distinction in the morning; being instructed in the morning, he might arrive at distinction in the evening.”
60. When this was said, Prince Bodhi said to the Blessed One: “Oh the Buddha! Oh the Dhamma! Oh, how well proclaimed is the Dhamma! For one instructed in the evening might arrive at distinction in the morning, and one instructed in the morning might arrive at distinction in the evening.”
61. When this was said, the brahmin student Sañjikāputta said to Prince Bodhi: “Master Bodhi says: ‘Oh the Buddha! Oh the Dhamma! Oh, how well proclaimed is the Dhamma!’ But he does n
ot say: ‘I go to Master Gotama for refuge and to the Dhamma and to the Sangha of bhikkhus.’”
“Do not say that, my dear Sañjikāputta, do not say that. I heard and learned this from my mother’s lips: [97] There was an occasion when the Blessed One was living at Kosambī in Ghosita’s Park. Then my mother, who was pregnant, went to the Blessed One, and after paying homage to him, she sat down at one side and said to him: ‘Venerable sir, the prince or princess in my womb, whichever it may be, goes to the Blessed One for refuge and to the Dhamma and to the Sangha of bhikkhus. Let the Blessed One remember [the child] as a lay follower who has gone to him for refuge for life.’ There was also an occasion when the Blessed One was living here in the country of the Bhaggas at Suṁsumāragira in the Bhesakaḷā Grove, the Deer Park. Then my nurse, carrying me on her hip, went to the Blessed One, and after paying homage to him, she stood at one side and said to him: ‘Venerable sir, this Prince Bodhi goes to the Blessed One for refuge and to the Dhamma and to the Sangha of bhikkhus. Let the Blessed One remember him as a lay follower who has gone to him for refuge for life.’ Now, my dear Sañjikāputta, for the third time I go to the Blessed One for refuge and to the Dhamma and to the Sangha of bhikkhus. Let the Blessed One remember me as a lay follower who has gone to him for refuge for life.”
Angulimāla Sutta
On Angulimāla
1. THUS HAVE I HEARD. On one occasion the Blessed One was living at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.
2. Now on that occasion there was a bandit in the realm of King Pasenadi of Kosala named Angulimāla, who was murderous, bloody-handed, given to blows and violence, merciless to living beings. Villages, towns, [98] and districts were laid waste by him. He was constantly murdering people and he wore their fingers as a garland. 820
3. Then, when it was morning, the Blessed One dressed, and taking his bowl and outer robe, went into Sāvatthī for alms. When he had wandered for alms in Sāvatthī and had returned from his almsround, after his meal he set his resting place in order, and taking his bowl and outer robe, set out on the road leading towards Angulimāla. Cowherds, shepherds, ploughmen, and travellers saw the Blessed One walking along the road leading towards Angulimāla and told him: “Do not take this road, recluse. On this road is the bandit Angulimāla, who is murderous, bloody-handed, given to blows and violence, merciless to living beings. Villages, towns, and districts have been laid waste by him. He is constantly murdering people and he wears their fingers as a garland. Men have come along this road in groups of ten, twenty, thirty, and even forty, but still they have fallen into Angulimāla’s hands.” When this was said the Blessed One went on in silence.
For the second time…For the third time the cowherds, shepherds, ploughmen, and travellers told this to the Blessed One, but still the Blessed One went on in silence.
4. The bandit Angulimāla saw the Blessed One coming in the distance. When he saw him, he thought: “It is wonderful, it is marvellous! Men have come along this road in groups of ten, twenty, [99] thirty, and even forty, but still they have fallen into my hands. But now this recluse comes alone, unaccompanied, as if forcing his way. Why shouldn’t I take this recluse’s life?” Angulimāla then took up his sword and shield, buckled on his bow and quiver, and followed close behind the Blessed One.
5. Then the Blessed One performed such a feat of supernormal power that the bandit Angulimāla, though running as fast as he could, could not catch up with the Blessed One, who was walking at his normal pace. Then the bandit Angulimāla thought: “It is wonderful, it is marvellous! Formerly I could catch up even with a swift elephant and seize it; I could catch up even with a swift horse and seize it; I could catch up even with a swift chariot and seize it; I could catch up even with a swift deer and seize it; but now, though I am running as fast as I can, I cannot catch up with this recluse who is walking at his normal pace!” He stopped and called out to the Blessed One: “Stop, recluse! Stop, recluse!”
“I have stopped, Angulimāla, you stop too.”
Then the bandit Angulimāla thought: “These recluses, sons of the Sakyans, speak truth, assert truth; but though this recluse is still walking, he says: ‘I have stopped, Angulimāla, you stop too.’ Suppose I question this recluse.”
6. Then the bandit Angulimāla addressed the Blessed One in stanzas thus:“While you are walking, recluse, you tell me you have
stopped;
But now, when I have stopped, you say I have not stopped.
I ask you now, O recluse, about the meaning:
How is it that you have stopped and I have not?”
“Angulimāla, I have stopped forever,
I abstain from violence towards living beings;
But you have no restraint towards things that live:
That is why I have stopped and you have not.” [100]
“Oh, at long last this recluse, a venerated sage,
Has come to this great forest for my sake.821
Having heard your stanza teaching me the Dhamma,
I will indeed renounce evil forever.”
So saying, the bandit took his sword and weapons
And flung them in a gaping chasm’s pit;
The bandit worshipped the Sublime One’s feet,
And then and there asked for the going forth.
The Enlightened One, the Sage of Great Compassion,
The Teacher of the world with [all] its gods,
Addressed him with these words, “Come, bhikkhu.”
And that was how he came to be a bhikkhu.
7. Then the Blessed One set out to wander back to Sāvatthī with Angulimāla as his attendant. Wandering by stages, he eventually arrived at Sāvatthī, and there he lived at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.
8. Now on that occasion great crowds of people were gathering at the gates of King Pasenadi’s inner palace, very loud and noisy, crying: “Sire, the bandit Angulimāla is in your realm; he is murderous, bloody-handed, given to blows and violence, merciless to living beings! Villages, towns, and districts have been laid waste by him! He is constantly murdering people and he wears their fingers as a garland! The king must put him down!”
9. Then in the middle of the day King Pasenadi of Kosala drove out of Sāvatthī with a cavalry of five hundred men and set out for the park. He drove thus as far as the road was passable for carriages, and then he dismounted from his carriage and went forward on foot to the Blessed One. [101] After paying homage to the Blessed One, he sat down at one side, and the Blessed One said to him: “What is it, great king? Is King Seniya Bimbisāra of Magadha attacking you, or the Licchavis of Vesālī, or other hostile kings?”
10. “Venerable sir, King Seniya Bimbisāra of Magadha is not attacking me, nor are the Licchavis of Vesālī, nor are other hostile kings. But there is a bandit in my realm named Angulimāla, who is murderous, bloody-handed, given to blows and violence, merciless to living beings. Villages, towns, and districts have been laid waste by him. He is constantly murdering people and he wears their fingers as a garland. I shall put him down, venerable sir.”
11. “Great king, suppose you were to see that Angulimāla had shaved off his hair and beard, put on the yellow robe, and gone forth from the home life into homelessness; that he was abstaining from killing living beings, from taking what is not given and from false speech; that he was eating only one meal a day, and was celibate, virtuous, of good character. If you were to see him thus, how would you treat him?”
“Venerable sir, we would pay homage to him, or rise up for him, or invite him to be seated; or we would invite him to accept robes, almsfood, a resting place, or medicinal requisites; or we would arrange for him lawful guarding, defence, and protection. But, venerable sir, how could such an immoral man, one of evil character, ever have such virtue and restraint?”
12. Now on that occasion the venerable Angulimāla was sitting not far from the Blessed One. Then the Blessed One extended his right arm an
d said to King Pasenadi of Kosala: “Great king, this is Angulimāla.”
Then King Pasenadi was frightened, alarmed, and terrified. Knowing this, the Blessed One told him: “Do not be afraid, great king, do not be afraid. There is nothing for you to fear from him.”
Then the king’s fear, [102] alarm, and terror subsided. He went over to the venerable Angulimāla and said: “Venerable sir, is the noble lord really Angulimāla?”
“Yes, great king.”
“Venerable sir, of what family is the noble lord’s father? Of what family is his mother?”
“My father is a Gagga, great king; my mother is a Mantāṇi.”
“Let the noble lord Gagga Mantāṇiputta rest content. I shall provide robes, almsfood, resting place, and medicinal requisites for the noble lord Gagga Mantāṇiputta.”
13. Now at that time the venerable Angulimāla was a forest dweller, an almsfood eater, a refuse-rag wearer, and restricted himself to three robes. He replied: “Enough, great king, my three robes are complete.”
King Pasenadi then returned to the Blessed One, and after paying homage to him, he sat down at one side and said: “It is wonderful, venerable sir, it is marvellous how the Blessed One tames the untamed, brings peace to the unpeaceful, and leads to Nibbāna those who have not attained Nibbāna. Venerable sir, we ourselves could not tame him with force and weapons, yet the Blessed One has tamed him without force or weapons. And now, venerable sir, we depart. We are busy and have much to do.”
The Middle Length Discourses of the Buddha Page 78