English
Seeing her, it occurred to him, “Indeed, beings suffer; indeed, beings suffer!” Then Venerable Aṅgulimāla, having walked for alms in Sāvatthī, after his meal, having returned from his alms round, approached the Blessed One. He approached; Having approached, he saluted the Blessed One, and sat down to one side. Seated to one side, Venerable Aṅgulimāla said this to the Blessed One: "Here, venerable sir, in the morning, having dressed, taking my bowl and robe, I entered Sāvatthī for alms. Indeed, I saw, venerable sir, in Sāvatthī, walking for alms house to house, a certain woman with a difficult birth, an obstructed birth." Having seen, this thought occurred to me: "Indeed, beings suffer, sirs! Indeed, beings suffer, sirs!" "Then, Aṅgulimāla, approach that woman; having approached her, say this to that woman: 'Sister, since I was born, I do not recall intentionally depriving any living being of life, by that truth, may there be well-being for you, may there be well-being for the fetus.'" "Indeed, venerable sir, that would be an intentional falsehood for me. For, venerable sir, I have intentionally deprived many living beings of life." "Then, Aṅgulimāla, approach that woman; having approached her, say this to that woman: 'Sister, since I was born with the noble birth, I do not recall intentionally depriving any living being of life, by that truth, may there be well-being for you, may there be well-being for the fetus.'" "Yes, venerable sir," Venerable Aṅgulimāla, having assented to the Blessed One, approached that woman; having approached her, he said this to that woman: "Sister, since I was born with the noble birth, I do not recall intentionally depriving any living being of life, by that truth, may there be well-being for you, may there be well-being for the fetus." Then, indeed, there was well-being for that woman, well-being for the fetus. Then, indeed, Venerable Aṅgulimāla, dwelling alone, secluded, diligent, ardent, resolute, before long – for the sake of which noble sons rightly go forth from home into homelessness, that unsurpassed – consummation of the holy life, having realized it for himself with direct knowledge in this very life, he attained and dwelled in it. 'Destroyed is birth... The holy life has been lived, what was to be done has been done, there is no more for this state of being. And so, Venerable Aṅgulimāla became one of the Arahants. 352. Then Venerable Aṅgulimāla, having dressed in the morning, taking his bowl and robe, entered Sāvatthī for alms. At that time, a clod thrown by someone struck Venerable Aṅgulimāla's body, a stick thrown by someone struck Venerable Aṅgulimāla's body, a pebble thrown by someone struck Venerable Aṅgulimāla's body. Then Venerable Aṅgulimāla, with a broken head, blood flowing, a broken bowl, and a torn outer robe, approached the Blessed One. The Blessed One saw Venerable Aṅgulimāla coming from afar. Seeing Venerable Aṅgulimāla, he said to him: "Endure, brahmin, endure, brahmin. The ripening of that kamma, brahmin, for which you would have burned in hell for many years, many hundreds of years, many thousands of years, you are now experiencing the ripening of that kamma in this very life." Then Venerable Aṅgulimāla, having gone to a secluded place and reflected, experienced the bliss of liberation; at that time, he uttered this inspired utterance: Whoever was heedless before, but later is not heedless, He illuminates this world, like the moon freed from clouds. Whose evil kamma done, is covered by skillfulness, He illuminates this world, like the moon freed from clouds. Whoever is a young monk, who strives in the Buddha's teaching, He illuminates this world, like the moon freed from clouds. Let my enemies hear the Dhamma talk, let my enemies strive in the Buddha's teaching, let my enemies associate with those people, who, being peaceful, speak only of the Dhamma. Let my enemies hear those who speak of patience, those who praise non-opposition. Let them hear. the Dhamma in due time, and follow it. “Never would he harm me, nor any other whatsoever; Having attained supreme peace, he would protect the timid and the firm. “Irrigators lead the water, fletchers bend the arrow; Carpenters bend the wood, the wise tame themselves. “Some they tame with a rod, with goads and with whips; Without rod, without weapon, I am tamed by such a one. “Harmless is my name, who formerly was harmful; Today I am true to my name, I harm no one whatsoever. “A robber I was formerly, known as Aṅgulimāla; Carried away by the great flood, I came to the Buddha for refuge. “Bloody-handed I was formerly, known as Aṅgulimāla; See the taking of refuge, the craving for existence uprooted. “Having done such deeds, many leading to a bad destination; Touched by the ripening of karma, debt-free I eat my food. “Fools, people of dull wits, indulge in heedlessness; But the wise one guards heedfulness, as his best treasure. “Do not indulge in heedlessness, do not associate with sensual delight; For the heedful meditator, attains abundant happiness. “Welcome, not unwelcome, nor is this my ill-counsel; Among the well-divided teachings, I have attained what is best. “Welcome, not unwelcome, nor is this my ill-counsel; The three knowledges are attained, the Buddha’s teaching is done.” The Aṅgulimāla Sutta, the sixth, is ended. 7. The Piyajātika Sutta 353. Thus have I heard: At one time the Blessed One was staying at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time, a certain householder’s only son, dear and beloved, had died. Because of his death To him, no work appears, no food appears. He goes to the charnel ground and weeps: “Where, only son, where, only son?” Then that householder approached the Blessed One; having approached, he saluted the Blessed One and sat down to one side. To that householder sitting to one side, the Blessed One said this: “Your faculties, householder, are not settled in your own mind; there is a change in your faculties.” “How could my faculties, Venerable Sir, not be changed? My only son, Venerable Sir, dear and beloved, has passed away. Because of his passing, no work appears to me, no food appears to me. So I go to the charnel ground and weep: ‘Where, only son, where, only son?’” “So it is, householder, so it is, householder! Sorrow, lamentation, pain, displeasure, and despair, householder, are born of the beloved, originate from the beloved.” “How can this be, Venerable Sir, that ‘sorrow, lamentation, pain, displeasure, and despair are born of the beloved, originate from the beloved’? Joy and happiness, Venerable Sir, are born of the beloved, originate from the beloved.” Then that householder, not delighting in nor rejecting the Blessed One’s words, rose from his seat and departed. 354. Now at that time, many dice-players were gambling with dice not far from the Blessed One. Then that householder approached those dice-players; having approached, he said to the dice-players: “Here, sirs, I approached the ascetic Gotama; having approached, I saluted the ascetic Gotama and sat down to one side. To me, sirs, sitting to one side, the ascetic Gotama said this: ‘Your faculties, householder, are not settled in your own mind; there is a change in your faculties.’ When this was said, I, sirs, said to the ascetic Gotama: ‘How could my My faculties, venerable sir, will not be otherwise; For my only son, venerable sir, dear and beloved, has died. Since his death, no work appears to me, no food appears to me. So I go to the charnel ground and weep – "Where, my only son, where, my only son!" ‘It is so, householder, it is so, householder! For sorrow, lamentation, pain, dejection, and despair, householder, are born of what is dear, arise from what is dear.’ ‘For whom, venerable sir, would it be so – that sorrow, lamentation, pain, dejection, and despair are born of what is dear, arise from what is dear? For joy and happiness, venerable sir, are born of what is dear, arise from what is dear.’ Then I, venerable sirs, not delighting in the words of the ascetic Gotama, rejecting them, rose from my seat and departed.’ ‘‘It is so, householder, it is so, householder! For joy and happiness, householder, are born of what is dear, arise from what is dear.’’ Then that householder, thinking, "I agree with the dice-players," departed. Then this topic of conversation gradually entered the royal palace. 355. Then King Pasenadi of Kosala addressed Queen Mallikā: ‘‘This, Mallikā, is what the ascetic Gotama has said – ‘Sorrow, lamentation, pain, dejection, and despair are born of what is dear, arise from what is dear.’’’ ‘‘If that, great king, was spoken by the Blessed One, then it is so.’’ ‘‘Just so, Mallikā, whatever the ascetic Gotama says, you always approve of it.’’ ‘‘If that, great king, was spoken by the Blessed One, then it is so. Just as, for example, whatever a teacher says to his pupil, the pupil always approves of it – ‘It is so, teacher, it is so, teacher!’’’ ‘‘Just so, Mallikā, whatever the ascetic Gotama says, you always approve of it.’’ ‘‘If that, great king, was spoken by the Blessed One, then it is so.’’ ‘‘Go on, Mallikā, perish!’’ Then Queen Mallikā addressed the brahmin Nāḷijaṅgha. Then she said: "Come, brahmin, go to the Blessed One; Having gone, in my name, bow your head at the feet of the Blessed One, and ask about his freedom from illness, freedom from affliction, ease of rising, strength, and comfortable living – 'Venerable sir, Queen Mallikā bows her head at the feet of the Blessed One, and asks about his freedom from illness, freedom from affliction, ease of rising, strength, and comfortable living.' And say this: 'Venerable sir, was this statement spoken by the Blessed One – that sorrow, lamentation, pain, dejection, and despair are born of what is dear, originate from what is dear?' Whatever the Blessed One explains to you, remember it well and report it to me. For Tathāgatas do not speak falsely." "Yes, madam,"