bza016 -- The conversion of Aṅgulimāla 鴦掘魔羅歸命佛

別譯雜阿含: bza016 BZA English: 別譯雜阿含英譯 雜阿含: za1077 佛說鴦掘魔經: T.02.0118.0508b20 佛說鴦崛髻經: T.02.0119.0510b17 鴦掘魔羅經: T.02.0120.0512b08 增壹阿含(38.6): T.02.0125.0719b20 賢愚經: T.04.0202.0423b06 出曜經: T.04.0212.0703a23 MN: MN,II,097 (86.Aṅgulimāla) Dhp: Dhp,026 (Loka-vagga 173) Dhp-a: Dhp-a,III,169 (Aṅgulimālattheravatthu) Th: Th,080 (Aṅgulimālattheragāthā, vv. 866- 891 ) Sk(E): Enomoto 1994, no.1077 (SHT 1, no.160; Uv 16.5-10, 17.10; MSV 4, p.56 (Näther p.48)) Sk(E97): Enomoto 1997: 101 Sk(H): Hartmann 1998 Derge: Derge 213 ('phags pa sor mo'i phreng ba la phan pa zhes bya ba theg pa chen po'i mdo) cf. Derge(D) Derge Dulva 1:36b cf. Peking Peking 879


如是我聞:一時佛遊 * 摩竭陀國 桃河樹林












沙門行不止    自言我常住
我今實自 * 住     * 言我不住
云何爾言住    道我行不住


我於諸眾生    久捨刀杖害
汝惱亂眾生    不捨是惡業
是故我言住    汝名為不住
我於有形類    捨諸毒惡害
汝不止惡業    常作不善業
是故我言住    汝名為不住
我於諸有命    捨除眾惱害
汝害有生命    未除黑闇業
以是我言住    汝名為不住
我樂於己法    攝心不放逸
汝不見四 * 部    一切所不 *
是名我實住    汝名為不住

鴦掘魔羅復說 * 偈:

我久 * 處曠野    未見如此人
婆伽婆來此    示我以善法
我久修惡業    今日悉捨離
我今聽汝說    順法斷諸惡

以刀內鞘中    投棄於深坑
即便稽首禮    歸命於世尊
信心甚猛利    發意求出家
佛起大悲心    饒益諸世間
尋言汝善來    便得成沙門


字無害    後為大殘害
我今名 * 有實    真實是無害
我今身離害    口意亦復然
終不害於他    是真名無害
我本血塗身    故名鴦掘 *
為大駛流[漂*寸]    是故歸依佛
歸依得具戒    即逮得三明
具知佛教法    遵奉而修行
世間調御者    治以刀杖捶
鐵鉤及鞭轡    種種諸楚撻
世尊大調御    捨離諸惡法
去離刀杖捶    真是正調御
* 渡水須橋船    直箭須用火
匠由斤斧正    智以慧自調
若人先造惡    後止不復作
是照於世間    如月雲翳消
若人先放逸    後止不放逸
正念離棘毒    專心度彼岸
作惡業已訖    必應墮惡趣
蒙佛除我罪    得免於惡業
諸人得我說    皆除怨結心
當以忍淨眼    佛說無諍勝

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The conversion of Aṅgulimāla

Translation of BZA 016. First version published in Buddhist Studies Review vol. 23-1 (2006).

Thus have I heard, once, the Buddha traveled in Magadha in the Tao-he forest.

[On his way] he met a herdsman who said: ‘In this forest lives the bandit Aṅgulimāla, who might kill you’. The Buddha told the herdsman: ‘I don’t think I will be harmed by this bandit’, 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 never harm me’. When he had entered the depth of 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 reach him. When Aṅgulimāla became exhausted, he called to the Buddha: ‘Stop! Renunciant, stop!’. The Buddha replied: ‘I have already stopped, it is you who haven’t stopped’.

There Aṅgulimāla spoke a verse:

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 keep going? //

There the Buddha spoke a verse:

For long have I abstained / from harming other beings by knife or cudgel. //
You trouble them / persist in your evil ways. //
So I say I have stopped / and you have not. //
I 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. //
So I say I have stopped / and you have not. //
I have abandoned all forms of hatred / towards living beings. //
You harm the living / have not abandoned the dark ways. //
So I say I have stopped / and you have not. //
I enjoy my state / the mind concentrated tirelessly. //
You don’t see the four truths / and cannot find a place to stop. //
So I say that it is me who has stopped / and you have not. //

There Aṅgulimāla spoke a verse:

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. //
Long 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 with the World-honored One //
filled with deep faith / he set his mind on going forth. //
There the Buddha let compassion arise / for the benefit of all worlds //
invited him: ‘Come’/ so he became a renunciant. //

There Aṅgulimāla, son of a good family, cut off his hair, put on the robes and went forth. [From then on] he took his abode in silent emptiness, his mind striving tirelessly, focused on his practice, diligent in his efforts, by concentration he focused his mind in true insight. He practised 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: birth had come to an end, the holy abode is established, done is what had to be done, there will be no further rebirth [for me]. When the venerable Ahiṃsaka became an Arahat and attained the joy of liberation he spoke this verse:

My name is Ahiṃsaka [one who does no harm] / but later I committed great cruelties. //
Now however my name has come true / truth is not to harm. //
Now I abstain from doing harm with body / speech and mind. //
Who never harms others / is truly called Ahiṃsaka. //
I was steeped in blood / they called me Aṅgulimāla. //
[like one] carried away by a strong current / only now that I have taken refuge in the Buddha //
and received ordination / I grasped the three knowledges, //
fully understanding the teachings of the Buddha / I respect and practise it. //
In this world, those who tame / or control use knife and staff and cudgel, //
use iron hooks and whips and bridles / dealing cuffs and blows. //
The World-honored One, the great tamer / has done away with evil methods, //
has cast away knife, staff and cudgel / this is the true way of taming. //
Crossing water, one needs a bridge or a boat / to straighten arrows, one needs a fire, //
the carpenter needs an axe / knowledge is adjusted by wisdom. //
A person who at first committed evil / then stops, not continuing doing so: //
he shines upon the world / like the moon when the clouds have disappeared. //
A person who was slothful at first / then stops being lazy: //
whole-heartedly he abandons thorns and poison / focusing on crossing to the other shore. //
Once the evil deeds are done / one is bound to be reborn in evil realms. //
Meeting the Buddha purged my guilt / I could avoid [the fruit of] my evil actions. //
All those who grasp what I say / liberate their minds from the bonds of hatred, //
by patient suffering attain the pure vision / being victorious without fighting is the teaching of the Buddha. //

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沙門尚駃行    而言我常住
我今疲勌住    說言汝不住
沙門說云何    我住汝不住


央瞿利摩羅    我說常住者
於一切眾生    謂息於刀杖
汝恐怖眾生    惡業不休息
我於一切蟲    止息於刀杖
汝於一切蟲    常逼迫恐怖
造作凶惡業    終無休息時
我於一切神    止息於刀杖
汝於一切神    長夜苦逼迫
造作黑惡業    于今不止息
我住於息法    一切不放逸
汝不見四諦    故不息放逸


久乃見牟尼    故隨路而逐
今聞真妙說    當捨久遠惡
作如是說已    即放捨刀楯
投身世尊足    願聽我出家
佛以慈悲心    大僊多哀愍
告比丘善來    出家受具足


本受不害名    而中多殺害
今得見諦名    永離於傷殺
身行不殺害    口意俱亦然
當知真不殺    不迫於眾生
洗手常血色    名央瞿摩羅
浚流之所漂    三歸制令息
歸依三寶已    出家得具足
成就於三明    佛教作已作
調牛以捶杖    伏象以鐵鈎
不以刀捶杖    正度調天人
利刀以水石    直箭以熅火
治材以斧斤    自調以黠慧
人前行放逸    隨後能自斂
是則照世間    如雲解月現
人前放逸行    隨後能自斂
於世恩愛流    正念而超出
少壯年出家    精勤修佛教
是則照世間    如雲解月現
少壯年出家    精勤修佛教
於世恩愛流    正念以超出
若度諸惡業    正善能令滅
是則照世間    如雲解月現
人前造惡業    正善能令滅
於世恩愛流    正念能超出
我已作惡業    必向於惡趣
已受於惡報    宿責食已食
若彼我怨憎    聞此正法者
得清淨法眼    於我修行忍
不復興鬪訟    蒙佛恩力故
我怨行忍辱    亦常讚歎忍
隨時聞正法    聞已隨修行


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