by Donald Lopez
Now on that occasion great crowds were gathering at the gates of King Pasenadi’s inner palace, very loud and noisy, crying: ‘Sire, the bandit Aṅgulimāla 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!’
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. 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?’
‘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 Aṅgulimāla, 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 never be able to put him down, venerable sir.’
‘Great king, suppose you were to see that Aṅgulimāla 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 refraining from eating at night, ate only in one part of the day, and was celibate, virtuous, of good character. If you were to see him thus, how would you treat him?’
‘Venerable sire, 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, he is an immoral man, one of evil character. How could he ever have such virtue and restraint?’
Now on that occasion the venerable Aṅgulimāla was sitting not far from the Blessed One. Then the Blessed One extended his right arm and said to King Pasenadi of Kosala: ‘Great king, this is Aṅgulimāla.’
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, alarm and terror subsided. He went over to the venerable Aṅgulimāla and said: ‘Venerable sir, is the noble lord really Aṅgulimāla?’
‘Yes, great king.’
‘Venerable sir, of what family is the noble lord’s father? Of what family is his mother?’
‘My father is Gagga, great king; my mother is Mantāņi.’
‘Let the lord Gagga Mantāņiputta rest content. I shall provide robes, almsfood, resting place and medicinal requisites for the noble lord Gagga Mantāņiputta.’
Now at that time the venerable Aṅgulimāla was a forest dweller, an almsfood eater, a refuse-rag wearer, and restricted himself to three robes. He replied: ‘Enough, great king, my triple robe is 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 and weapons. And now, venerable sir, we depart. We are busy and have much to do.’
‘Now is the time, great king, to do as you think fit.’
Then King Pasenadi of Kosala rose from his seat and, after paying homage to the Blessed One, keeping him on his right, he departed.
Then, when it was morning, the venerable Aṅgulimāla dressed and, taking his bowl and outer robe, went into Sāvatthī for alms. As he was wandering for alms from house to house in Sāvatthī, he saw a certain woman giving birth to a deformed child. When he saw this, he thought: ‘How beings are afflicted! Indeed, how beings are afflicted!’
When he had wandered for alms in Sāvatthī and had returned from his almsround, after his meal he went to the Blessed One and, after paying homage to him, he sat down at one side and said: ‘Venerable sir, in the morning I dressed and, taking my bowl and outer robe, went into Sāvatthī for alms. As I was wandering for alms from house to house in Sāvatthī, I saw a certain woman giving birth to a deformed child. When I saw that, I thought: “How beings are afflicted! Indeed, how beings are afflicted!” ’
‘In that case, Aṅgulimāla, go into Sāvatthī and say to that woman: “Sister, since I was born, I do not recall that I have ever intentionally deprived a living being of life. By this truth, may you be well and may your infant be well!” ’
‘Venerable sir, wouldn’t I be telling a deliberate lie, for I have intentionally deprived many living beings of life?’
‘Then, Aṅgulimāla, go to Sāvatthī and say to that woman: “Sister, since I was born with the noble birth, I do not recall that I have ever intentionally deprived a living being of life. By this truth, may you be well and may your infant be well.” ’
‘Yes, venerable sir,’ the venerable Aṅgulimāla replied, and, having gone into Sāvatthī, he told that woman: ‘Sister, since I was born with the noble birth, I do not recall that I have ever intentionally deprived a living being of life. By this truth, may you be well and may your infant be well!’ Then the woman and the infant became well.
Before long, dwelling alone, withdrawn, diligent, ardent and resolute, the venerable Aṅgulimāla, by realizing for himself 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. He directly knew: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.’ And the venerable Aṅgulimāla became one of the arahants.
Then, when it was morning, the venerable Aṅgulimāla dressed and, taking his bowl and outer robe, went into Sāvatthī for alms. Now on that occasion someone threw a clod and hit the venerable Aṅgulimāla’s body, someone else threw a stick and hit his body, and someone else threw a potsherd and hit his body. Then, with blood running from his cut head, with his bowl broken and with his outer robe torn, the venerable Aṅgulimāla went to the Blessed One. The Blessed One saw him coming in the distance and told him: ‘Bear it, brahmin! Bear it, brahmin! You are experiencing here and now the result of deeds because of which you might have been tortured in hell for many years, for many hundreds of years, for many thousands of years.’
Then, while the venerable Aṅgulimāla was alone in retreat experiencing the bliss of deliverance, he uttered this exclamation:
‘Who once did live in negligence
And then is negligent no more,
He illuminates the world
Like the moon freed from a cloud.
‘Who checks the evil deeds he did
By doing wholesome deeds instead,
He illuminates the world
Like the moon freed from a cloud.
‘The youthful bhikkhu who devotes
His efforts to the Buddha’s teaching,
He illuminates the world
Like the moon freed from a cloud.
‘Let my enemies hear the discourse on the dhamma,
Let them be devoted to the Buddha’s teaching,
Let my enemies wait on those good people
Who lead others to accept the dhamma.
‘Let my enemies give ear from time to time
And hear the dhamma of those who preach forbearance,
Of those who speak as well in praise of kindness,
And let them follow up that dhamma with kind deeds.
‘For surely then th
ey would not wish to harm me,
Nor would they think of harming other beings,
So those who would protect all, frail or strong,
Let them attain the all-surpassing peace.
‘Conduit-makers guide the water,
Fletchers straighten out the arrow-shaft,
Carpenters straighten out the timber,
But wise men seek to tame themselves.
‘There are some that tame with beatings,
Some with goads and some with whips;
But I was tamed by such alone
Who has no rod or any weapon.
‘ “Harmless” is the name I bear,
Though I was dangerous in the past.
The name I bear today is true:
I hurt no living being at all.
‘And though I once lived as a bandit
With the name of “Finger-garland”,
One whom the great flood swept along,
I went for refuge to the Buddha.
‘And though I once was bloody-handed
With the name of “Finger-garland”,
See the refuge I have found:
The bond of being has been cut.
‘While I did many deeds that lead
To rebirth in the evil realms,
Yet their result has reached me now,
So I eat free from debt.
‘They are fools and have no sense
Who give themselves to negligence,
But those of wisdom guard diligence
And treat it as their greatest good.
‘Do not give away negligence
Nor seek delight in sensual pleasures,
But meditate with diligence
So as to reach perfect bliss.
‘So welcome to that choice of mine
And let it stand, it was not ill made;
Of all the dhammas known to men
I have come to the very best.
‘So welcome to that choice of mine
And let it stand, it was not ill made;
I have attained the triple knowledge
And done all that the Buddha teaches.’
Aṅgulimāla Sutta, Majjhima Nikāya (MN ii 97–105), in The Middle Length Discourses of the Buddha: A New Translation of the Majjhima Nikāya, trans. Bhikkhu Ñānamoli and Bhikkhu Bodhi (Boston: Wisdom Publications, 1995), pp. 710–17.
28
THE ASCETIC IDEAL
Buddhism has long been famous for its celebration of the virtues of solitude and renunciation of the world. One of the most famous, and one of the earliest, expressions of these ideals is to be found in a poem known as the Rhinoceros Horn Sutta. It is the third sūtra in the Sutta Nipāta, a work of 1,149 verses (together with some prose passages) regarded by scholars as one of the most ancient collections of Buddhist poetry.
The text derives its name from the refrain, ‘One should wander solitary as a rhinoceros horn.’ Some translators of this text have found this phrase puzzling and have chosen instead to translate it as ‘One should wander solitary like a rhinoceros.’ However, the commentaries make it clear that it is the horn of the rhinoceros that is the proper simile of solitude. Unlike the African rhinoceros, the Indian rhinoceros has only one horn, and was perhaps unique in this regard among the animals of India. The horn of the rhinoceros was thus taken to stand as a symbol of that which stands alone, without companions.
The speaker of the text is unidentified, but early commentaries state that it was spoken by a pratyekabuddha (Pali: paccekabuddha), a ‘solitary enlightened one’. This term appears to apply to a particular type of monk in the early communities who preferred not to live communally with other monks, but who practised in solitude, often in silence. They achieved the same nirvāṇa and passed through the same stages as the other disciples of the Buddha, but did not rely on the teachings of the Buddha (at least, according to some renditions, during their last lifetime). They were said to achieve enlightenment during the time when the teachings of a buddha were not present in the world. And having achieved enlightenment, they did not speak of the path to others. Thus, they seem to have been regarded as particular devotees of solitude even in a tradition that extolled the virtues of the solitary life.
That the text is identified at such an early point with this rather mysterious group suggests that even Buddhist monks found the solitude recommended in the text to be somewhat extreme, thus attributing the words to a representative of what was regarded as the more reclusive elements of the brotherhood. There are those who hold the perhaps romantic view that the saṅgha began as a group of lonely wanderers, developing only later into a more sedentary and satisfied community that regarded the solitary life as suited only for the rare ascetic. The Rhinoceros Horn Sutta (Khaggavisāṇa-Sutta) may provide an insight into at least the ideals, if not always the practices, of that early saṅgha.
Laying aside violence in respect of all beings, not harming even one of them, one should not wish for a son, let alone a companion. One should wander solitary as a rhinoceros horn. (1)
Affection comes into being for one who has associations; following on affection, this misery arises. Seeing the peril [which is] born from affection, one should wander solitary as a rhinoceros horn. (2)
Sympathizing with friends [and] companions one misses one’s goal, being shackled in mind. Seeing this fear is acquaintance [with friends], one should wander solitary as a rhinoceros horn. (3)
The consideration which [exists] for sons and wives is like a very wide-spreading bamboo tree entangled [with others]. Like a [young] bamboo shoot not caught up [with others], one should wander solitary as a rhinoceros horn. (4)
As a deer which is not tied up goes wherever it wishes in the forest for pasture, an understanding man, having regard for his independence, should wander solitary as a rhinoceros horn. (5)
In the midst of companions, where one is resting, standing, going [or] wandering, there are requests [from others]. Having regard for the independence [which is] not coveted [by others], one should wander solitary as a rhinoceros horn. (6)
In the midst of companions, there are sport, enjoyment and great love for sons. [Although] loathing separation from what is dear, one should wander solitary as a rhinoceros horn. (7)
One is a man of the four quarters and not hostile, being pleased with whatever comes one’s way. A fearless bearer of dangers, one should wander solitary as a rhinoceros horn. (8)
Even some wanderers are not kindly disposed, and also [some] householders dwelling in a house. Having little concern for the children of others, one should wander solitary as a rhinoceros horn. (9)
Having removed the marks of a householder, like a Koviḷāra tree whose leaves have fallen, a hero, having cut the householder’s bonds, should wander solitary as a rhinoceros horn. (10)
If one can obtain a zealous companion, an associate of good disposition, [who is] resolute, overcoming all dangers, one should wander with him, with elated mind, mindful. (11)
If one cannot obtain a zealous companion, an associate of good disposition, [who is] resolute, [then] like a king quitting the kingdom [which he has] conquered, one should wander solitary as a rhinoceros horn. (12)
Assuredly let us praise the good fortune of [having] a companion; friends better [than oneself] or equal [to onself] are to be associated with. If one does not obtain these, [then] enjoying [only] blameless things, one should wander solitary as a rhinoceros horn. (13)
Seeing shining [bracelets] of gold, well-made by a smith, clashing together [when] two are on [one] arm, one should wander solitary as a rhinoceros horn. (14)
‘In the same way, with a companion there would be objectionable talk or abuse for me.’ Seeing this fear for the future, one should wander solitary as a rhinoceros horn. (15)
For sensual pleasures, variegated, sweet [and] delightful, disturb the mind with their manifold form. Seeing peril in the strands of sensual pleasure, one should wander solitary as a rhinoceros horn. (16)
‘This for me is a calamity,
and a tumour, and a misfortune, and a disease, and a barb, and a fear.’ Seeing this fear in the strands of sensual pleasure, one should wander solitary as a rhinoceros horn. (17)
Cold and heat, hunger [and] thirst, wind and the heat [of the sun], gadflies and snakes, having endured all these, one should wander solitary as a rhinoceros horn. (18)
As an elephant with massive shoulders, spotted, noble, may leave the herds and live as it pleases in the forest, one should wander solitary as a rhinoceros horn. (19)
It is an impossibility for one who delights in company to obtain [even] temporary release. Having heard the word of the sun’s kinsman, one should wander solitary as a rhinoceros horn. (20)
Gone beyond the contortions of wrong view, arrived at the fixed course [to salvation], having gained the way, [thinking] ‘I have knowledge arisen [in me]; I am not led by others’, one should wander solitary as a rhinoceros horn. (21)
Being without covetousness, without deceit, without thirst, without hypocrisy, with delusion and faults blown away, without aspirations in the whole world, one should wander solitary as a rhinoceros horn. (22)
One should avoid an evil companion, who does not see the goal, [who has] entered upon bad conduct. One should not oneself associate with one who is intent [upon wrong views, and is] negligent. One should wander solitary as a rhinoceros horn. (23)
One should cultivate one of great learning, expert in the doctrine, a noble friend possessed of intelligence. Knowing one’s goals, having dispelled doubt, one should wander solitary as a rhinoceros horn. (24)
Not finding satisfaction in sport and enjoyment, nor in the happiness [which comes] from sensual pleasures in the world, [and] paying no attention [to them], abstaining from adornment, speaking the truth, one should wander solitary as a rhinoceros horn. (25)
Leaving behind son and wife, and father and mother, and wealth and grain, and relatives, and sensual pleasures to the limit, one should wander solitary as a rhinoceros horn. (26)