Evaṁ me sutaṁ—I have heard ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.that on one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Tena kho pana samayena rañño pasenadissa kosalassa vijite coro aṅgulimālo nāma hoti luddo lohitapāṇi hatapahate niviṭṭho adayāpanno pāṇabhūtesu.And at that time in King Pasenadi’s realm there was a bandit named Aṅgulimāla: brutal, bloody-handed, devoted to killing & slaying, showing no mercy to living beings. Tena gāmāpi agāmā katā, nigamāpi anigamā katā, janapadāpi ajanapadā katā.He turned villages into non-villages, towns into non-towns, settled countryside into unsettled countryside. So manusse vadhitvā vadhitvā aṅgulīnaṁ mālaṁ dhāreti.Having repeatedly killed human beings, he wore a garland [māla] made of fingers [aṅguli].

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi.Then the Blessed One, early in the morning, having adjusted his lower robe and taking his bowl & outer robe, went into Sāvatthī for alms. Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto senāsanaṁ saṁsāmetvā pattacīvaramādāya yena coro aṅgulimālo tenaddhānamaggaṁ paṭipajji.Having gone for alms in Sāvatthī and returning from his alms round after his meal, he set his lodging in order.

Addasāsuṁ kho gopālakā pasupālakā kassakā pathāvino bhagavantaṁ yena coro aṅgulimālo tenaddhānamaggapaṭipannaṁ.Carrying his bowl & robe, he went along the road to where Aṅgulimāla was staying. Cowherds, shepherds, & farmers saw him going along the road to where Aṅgulimāla was staying, Disvāna bhagavantaṁ etadavocuṁ:and on seeing him said to him, “mā, samaṇa, etaṁ maggaṁ paṭipajji.“Don’t go along that road, contemplative, Etasmiṁ, samaṇa, magge coro aṅgulimālo nāma luddo lohitapāṇi hatapahate niviṭṭho adayāpanno pāṇabhūtesu.for on that road is Aṅgulimāla: brutal, bloody-handed, devoted to killing & slaying, showing no mercy to living beings. Tena gāmāpi agāmā katā, nigamāpi anigamā katā, janapadāpi ajanapadā katā.He has turned villages into non-villages, towns into non-towns, settled countryside into unsettled countryside. So manusse vadhitvā vadhitvā aṅgulīnaṁ mālaṁ dhāreti.Having repeatedly killed human beings, he wears a garland made of fingers. Etañhi, samaṇa, maggaṁ dasapi purisā vīsampi purisā tiṁsampi purisā cattārīsampi purisā paññāsampi purisā saṅkaritvā saṅkaritvā paṭipajjanti.
saṅkaritvā → saṁharitvā saṁharitvā (bj, pts1ed); saṅgaritvā (sya-all, km)Groups of ten, twenty, thirty, & forty men have gone along that road, Tepi corassa aṅgulimālassa hatthatthaṁ gacchantī”ti.and even they have fallen into Aṅgulimāla’s hands.” Evaṁ vutte, bhagavā tuṇhībhūto agamāsi.When this was said, the Blessed One kept going in silence.

Dutiyampi kho gopālakā …pe…A second time… tatiyampi kho gopālakā pasupālakā kassakā pathāvino bhagavantaṁ etadavocuṁ:A third time, cowherds, shepherds, & farmers said to the Blessed One, “mā, samaṇa, etaṁ maggaṁ paṭipajji, etasmiṁ samaṇa magge coro aṅgulimālo nāma luddo lohitapāṇi hatapahate niviṭṭho adayāpanno pāṇabhūtesu, tena gāmāpi agāmā katā, nigamāpi anigamā katā, janapadāpi ajanapadā katā.“Don’t go along that road, contemplative.… Groups of ten, twenty, thirty, & forty men have gone along that road, and even they have fallen into Aṅgulimāla’s hands.” So manusse vadhitvā vadhitvā aṅgulīnaṁ mālaṁ dhāreti. Etañhi samaṇa maggaṁ dasapi purisā vīsampi purisā tiṁsampi purisā cattārīsampi purisā paññāsampi purisā saṅkaritvā saṅkaritvā paṭipajjanti. Tepi corassa aṅgulimālassa hatthatthaṁ gacchantī”ti.

Atha kho bhagavā tuṇhībhūto agamāsi.When this was said, the Blessed One kept going in silence.

Addasā kho coro aṅgulimālo bhagavantaṁ dūratova āgacchantaṁ.Then Aṅgulimāla saw the Blessed One coming from afar Disvānassa etadahosi:and on seeing him, this thought occurred to him: “acchariyaṁ vata bho, abbhutaṁ vata bho.“Isn’t it amazing! Isn’t it astounding! Imañhi maggaṁ dasapi purisā vīsampi purisā tiṁsampi purisā cattārīsampi purisā paññāsampi purisā saṅkaritvā saṅkaritvā paṭipajjanti.Groups of ten, twenty, thirty, & forty men have gone along this road, Tepi mama hatthatthaṁ gacchanti.and even they have fallen into my hands, Atha ca panāyaṁ samaṇo eko adutiyo pasayha maññe āgacchati.and yet now this contemplative comes attacking, as it were, alone and without a companion. Yannūnāhaṁ imaṁ samaṇaṁ jīvitā voropeyyan”ti.Why don’t I kill him?”

Atha kho coro aṅgulimālo asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā bhagavantaṁ piṭṭhito piṭṭhito anubandhi.So Aṅgulimāla, taking up his sword & shield, buckling on his bow & quiver, followed right behind the Blessed One. Atha kho bhagavā tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi yathā coro aṅgulimālo bhagavantaṁ pakatiyā gacchantaṁ sabbathāmena gacchanto na sakkoti sampāpuṇituṁ.
abhisaṅkhāsi → abhisaṅkhāresi (sya-all, km, mr)Then the Blessed One willed a feat of psychic power such that Aṅgulimāla, though running with all his might, could not catch up with the Blessed One walking at normal pace.

Atha kho corassa aṅgulimālassa etadahosi:Then the thought occurred to Aṅgulimāla: “acchariyaṁ vata bho, abbhutaṁ vata bho.“Isn’t it amazing! Isn’t it astounding! Ahañhi pubbe hatthimpi dhāvantaṁ anupatitvā gaṇhāmi, assampi dhāvantaṁ anupatitvā gaṇhāmi, rathampi dhāvantaṁ anupatitvā gaṇhāmi, migampi dhāvantaṁ anupatitvā gaṇhāmi;In the past I’ve chased & seized even a swift-running elephant, a swift-running horse, a swift-running chariot, a swift-running deer. atha ca panāhaṁ imaṁ samaṇaṁ pakatiyā gacchantaṁ sabbathāmena gacchanto na sakkomi sampāpuṇitun”ti.But now, even though I’m running with all my might, I can’t catch up with this contemplative walking at normal pace.”

Ṭhitova bhagavantaṁ etadavoca:So he stopped and called out to the Blessed One, “tiṭṭha, tiṭṭha, samaṇā”ti.“Stop, contemplative! Stop!”

“Ṭhito ahaṁ, aṅgulimāla, tvañca tiṭṭhā”ti.“I have stopped, Aṅgulimāla. You stop.”

Atha kho corassa aṅgulimālassa etadahosi:Then the thought occurred to Aṅgulimāla, “ime kho samaṇā sakyaputtiyā saccavādino saccapaṭiññā.“These Sakyan contemplatives are speakers of the truth, asserters of the truths, Atha panāyaṁ samaṇo gacchaṁ yevāha:and yet this contemplative, even while walking, says, ‘ṭhito ahaṁ, aṅgulimāla, tvañca tiṭṭhā’ti.‘I have stopped, Aṅgulimāla. You stop.’ Yannūnāhaṁ imaṁ samaṇaṁ puccheyyan”ti.Why don’t I question him?”

Atha kho coro aṅgulimālo bhagavantaṁ gāthāya ajjhabhāsi:So Aṅgulimāla the bandit addressed this verse to the Blessed One:

“Gacchaṁ vadesi samaṇa ṭhitomhi, mamañca brūsi ṭhitamaṭṭhitoti;“While walking, contemplative, you say, ‘I have stopped.’ Pucchāmi taṁ samaṇa etamatthaṁ, kathaṁ ṭhito tvaṁ ahamaṭṭhitomhī”ti.But when I have stopped you say I haven’t. I ask you the meaning of this: How have you stopped? How haven’t I?”

“Ṭhito ahaṁ aṅgulimāla sabbadā, sabbesu bhūtesu nidhāya daṇḍaṁ;“I have stopped, Aṅgulimāla, once & for all, having cast off violence toward all living beings. Tuvañca pāṇesu asaññatosi, tasmā ṭhitohaṁ tuvamaṭṭhitosī”ti.You, though, are unrestrained toward beings. that’s how I’ve stopped and you haven’t.”

“Cirassaṁ vata me mahito mahesī, mahāvanaṁ pāpuṇi saccavādī;
mahāvanaṁ pāpuṇi saccavādī → mahāvanaṁ samaṇoyaṁ paccupādi (bj); mahāvanaṁ samaṇa paccupādi (sya-all, km); mahāvanaṁ samaṇoyaṁ paccavādi (pts1ed)“At long last a greatly revered great seer for my sake has come to the great forest. Sohaṁ carissāmi pahāya pāpaṁ, sutvāna gāthaṁ tava dhammayuttaṁ”.
Sohaṁ carissāmi pahāya pāpaṁ → sohaṁ carissāpi pahassaṁ pāpaṁ (bj); sohaṁ cirassāpi pahāssaṁ pāpaṁ (si); sohaṁ carissāmi pajahissa pāpaṁ (sya-all, km); sohaṁ cirassā pahāssaṁ pāpaṁ (pts1ed)Having heard your verse in line with the Dhamma, I will go about having abandoned evil.”

Itveva coro asimāvudhañca, sobbhe papāte narake akiri;
akiri → anvakāsi (…)So saying, the bandit hurled his sword & weapons over a cliff into a chasm, a pit. Avandi coro sugatassa pāde, tattheva naṁ pabbajjaṁ ayāci.Then the bandit paid homage to the feet of the One Well-Gone, and right there requested the Going-forth.

Buddho ca kho kāruṇiko mahesi, yo satthā lokassa sadevakassa;The Awakened One, the compassionate great seer, the teacher of the world, along with its devas, “Tamehi bhikkhū”ti tadā avoca, eseva tassa ahu bhikkhubhāvoti.said to him then: “Come, bhikkhu.” that in itself was bhikkhuhood for him.

Atha kho bhagavā āyasmatā aṅgulimālena pacchāsamaṇena yena sāvatthi tena cārikaṁ pakkāmi.Then the Blessed One set out wandering toward Sāvatthī with Ven. Aṅgulimāla as his attendant monk. Anupubbena cārikaṁ caramāno yena sāvatthi tadavasari.After wandering by stages he reached Sāvatthī, Tatra sudaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.and there he lived near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Tena kho pana samayena rañño pasenadissa kosalassa antepuradvāre mahājanakāyo sannipatitvā uccāsaddo mahāsaddo hoti:Now at that time a large crowd of people, loud & noisy, had gathered at the gates to King Pasenadi Kosala’s inner palace, (calling out,) “coro te, deva, vijite aṅgulimālo nāma luddo lohitapāṇi hatapahate niviṭṭho adayāpanno pāṇabhūtesu.“There is a bandit in your realm, sire, named Aṅgulimāla: brutal, bloody-handed, devoted to killing & slaying, showing no mercy to living beings. Tena gāmāpi agāmā katā, nigamāpi anigamā katā, janapadāpi ajanapadā katā.He has turned villages into non-villages, towns into non-towns, settled countryside into unsettled countryside. So manusse vadhitvā vadhitvā aṅgulīnaṁ mālaṁ dhāreti.Having repeatedly killed human beings, he wears a garland made of fingers. Taṁ devo paṭisedhetū”ti.The king must stamp him out!”

Atha kho rājā pasenadi kosalo pañcamattehi assasatehi sāvatthiyā nikkhami divā divassa.Then King Pasenadi Kosala, with a cavalry of roughly 500 horsemen, drove out of Sāvatthī in the middle of the day Yena ārāmo tena pāvisi.and entered the monastery. Yāvatikā yānassa bhūmi yānena gantvā yānā paccorohitvā pattikova yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho rājānaṁ pasenadiṁ kosalaṁ bhagavā etadavoca:Driving as far as the ground was passable for chariots, he got down from his chariot and went on foot to the Blessed One. On arrival, having bowed down to the Blessed One, he sat to one side. As he was sitting there, the Blessed One said to him,

“kiṁ nu te, mahārāja, rājā vā māgadho seniyo bimbisāro kupito vesālikā vā licchavī aññe vā paṭirājāno”ti?“What is it, great king? Has King Seniya Bimbisāra of Magadha provoked you, or have the Licchavis of Vesālī or some other hostile king?”

“Na kho me, bhante, rājā māgadho seniyo bimbisāro kupito, nāpi vesālikā licchavī, nāpi aññe paṭirājāno.“No, lord. King Seniya Bimbisāra of Magadha hasn’t provoked me, nor have the Licchavis of Vesālī, nor has some other hostile king. Coro me, bhante, vijite aṅgulimālo nāma luddo lohitapāṇi hatapahate niviṭṭho adayāpanno pāṇabhūtesu.There is a bandit in my realm, lord, named Aṅgulimāla: brutal, bloody-handed, devoted to killing & slaying, showing no mercy to living beings. Tena gāmāpi agāmā katā, nigamāpi anigamā katā, janapadāpi ajanapadā katā.He has turned villages into non-villages, towns into non-towns, settled countryside into unsettled countryside. So manusse vadhitvā vadhitvā aṅgulīnaṁ mālaṁ dhāreti.Having repeatedly killed human beings, he wears a garland made of fingers. Tāhaṁ, bhante, paṭisedhissāmī”ti.I am going to stamp him out.”

“Sace pana tvaṁ, mahārāja, aṅgulimālaṁ passeyyāsi kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajitaṁ, virataṁ pāṇātipātā, virataṁ adinnādānā, virataṁ musāvādā, ekabhattikaṁ, brahmacāriṁ, sīlavantaṁ, kalyāṇadhammaṁ, kinti naṁ kareyyāsī”ti?“Great king, suppose you were to see Aṅgulimāla with his hair & beard shaved off, wearing the ochre robe, having gone forth from the home life into homelessness, refraining from killing living beings, refraining from taking what is not given, refraining from telling lies, living the holy life on one meal a day, virtuous & of fine character: what would you do to him?”

“Abhivādeyyāma vā, bhante, paccuṭṭheyyāma vā āsanena vā nimanteyyāma, abhinimanteyyāma vā naṁ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi, dhammikaṁ vā assa rakkhāvaraṇaguttiṁ saṁvidaheyyāma.“We would bow down to him, lord, or rise up to greet him, or offer him a seat, or offer him robes, almsfood, lodgings, or medicinal requisites for curing illness; or we would arrange a lawful guard, protection, & defense. Kuto panassa, bhante, dussīlassa pāpadhammassa evarūpo sīlasaṁyamo bhavissatī”ti?But how could there be such virtue & restraint in an unvirtuous, evil character?”

Tena kho pana samayena āyasmā aṅgulimālo bhagavato avidūre nisinno hoti.Now at that time Ven. Aṅgulimāla was sitting not far from the Blessed One. Atha kho bhagavā dakkhiṇaṁ bāhuṁ paggahetvā rājānaṁ pasenadiṁ kosalaṁ etadavoca:So the Blessed One, pointing with his right arm, said to King Pasenadi Kosala, “eso, mahārāja, aṅgulimālo”ti.“That, great king, is Aṅgulimāla.”

Atha kho rañño pasenadissa kosalassa ahudeva bhayaṁ, ahu chambhitattaṁ, ahu lomahaṁso.Then King Pasenadi Kosala was frightened, terrified, his hair standing on end. Atha kho bhagavā rājānaṁ pasenadiṁ kosalaṁ bhītaṁ saṁviggaṁ lomahaṭṭhajātaṁ viditvā rājānaṁ pasenadiṁ kosalaṁ etadavoca:So the Blessed One, sensing the king’s fear & hair-raising awe, said to him, “mā bhāyi, mahārāja, natthi te ito bhayan”ti.“Don’t be afraid, great king. Don’t be afraid. He poses no danger to you. Atha kho rañño pasenadissa kosalassa yaṁ ahosi bhayaṁ vā chambhitattaṁ vā lomahaṁso vā so paṭippassambhi.Then the king’s fear, his terror, his hair-standing-on-end subsided.

Atha kho rājā pasenadi kosalo yenāyasmā aṅgulimālo tenupasaṅkami; upasaṅkamitvā āyasmantaṁ aṅgulimālaṁ etadavoca:He went over to Ven. Aṅgulimāla and said, “ayyo no, bhante, aṅgulimālo”ti?“Are you really Aṅgulimāla, lord?”

“Evaṁ, mahārājā”ti.“Yes, great king.”

“Kathaṅgotto ayyassa pitā, kathaṅgottā mātā”ti?“What is your father’s clan? What is your mother’s clan?”

“Gaggo kho, mahārāja, pitā, mantāṇī mātā”ti.“My father is a Gagga, great king, and my mother a Mantāṇi.”

“Abhiramatu, bhante, ayyo gaggo mantāṇiputto.“Then may Master Gagga Mantāṇiputta delight (in staying here). Ahamayyassa gaggassa mantāṇiputtassa ussukkaṁ karissāmi cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānan”ti.I will be responsible for your robes, almsfood, lodgings, & medicinal requisites for curing illness.”

Tena kho pana samayena āyasmā aṅgulimālo āraññiko hoti piṇḍapātiko paṁsukūliko tecīvariko.Now it so happened that at that time Ven. Aṅgulimāla was a wilderness-dweller, an alms-goer, wearing one set of the triple robe made of cast-off cloth. Atha kho āyasmā aṅgulimālo rājānaṁ pasenadiṁ kosalaṁ etadavoca:So he said to King Pasenadi Kosala, “alaṁ, mahārāja, paripuṇṇaṁ me cīvaran”ti.“Enough, great king. My triple robe is complete.”

Atha kho rājā pasenadi kosalo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho rājā pasenadi kosalo bhagavantaṁ etadavoca:So King Pasenadi Kosala went to the Blessed One and on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One, “acchariyaṁ, bhante, abbhutaṁ, bhante.“It’s amazing, lord. It’s astounding, Yāvañcidaṁ, bhante, bhagavā adantānaṁ dametā, asantānaṁ sametā, aparinibbutānaṁ parinibbāpetā.how the Blessed One has tamed the untamed, pacified the unpeaceful, and brought to unbinding those who were not unbound. Yañhi mayaṁ, bhante, nāsakkhimhā daṇḍenapi satthenapi dametuṁ so bhagavatā adaṇḍena asattheneva danto.
asattheneva → asatthena (sya-all, km)For what we could not tame even with blunt or bladed weapons, the Blessed One has tamed without blunt or bladed weapons. Handa ca dāni mayaṁ, bhante, gacchāma;
Handa ca dāni → handadāni (sya-all, km, pts1ed)Now, lord, we must go. bahukiccā mayaṁ bahukaraṇīyā”ti.Many are our duties, many our responsibilities.”

“Yassadāni, mahārāja, kālaṁ maññasī”ti.“Then do, great king, what you think it is now time to do.” Atha kho rājā pasenadi kosalo uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.Then King Pasenadi Kosala got up from his seat, bowed down to the Blessed One and—keeping him to his right—departed.

Atha kho āyasmā aṅgulimālo pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiyaṁ piṇḍāya pāvisi.Then Ven. Aṅgulimāla, early in the morning, having adjusted his lower robe and taking his bowl & outer robe, went into Sāvatthī for alms. Addasā kho āyasmā aṅgulimālo sāvatthiyaṁ sapadānaṁ piṇḍāya caramāno aññataraṁ itthiṁ mūḷhagabbhaṁ vighātagabbhaṁ.
vighātagabbhaṁ → visātagabbhaṁ (sya-all, km, pts1ed, mr)As he was going from house to house for alms, he saw a woman suffering a breech birth. Disvānassa etadahosi:On seeing her, the thought occurred to him: “kilissanti vata, bho, sattā;“How tormented are living beings! kilissanti vata, bho, sattā”ti.How tormented are living beings!”

Atha kho āyasmā aṅgulimālo sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā aṅgulimālo bhagavantaṁ etadavoca:Then, having gone for alms in Sāvatthī and returning from his alms round after his meal, he went to the Blessed One. On arrival, having bowed down to him, he sat to one side. As he was sitting there he said to the Blessed One, “idhāhaṁ, bhante, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisiṁ.“Just now, lord, early in the morning, having adjusted my lower robe and taking my bowl & outer robe, I went into Sāvatthī for alms. Addasaṁ kho ahaṁ, bhante, sāvatthiyaṁ sapadānaṁ piṇḍāya caramāno aññataraṁ itthiṁ mūḷhagabbhaṁ vighātagabbhaṁ.As I was going from house to house for alms, I saw a woman suffering a breech birth. Disvāna mayhaṁ etadahosi:On seeing her, the thought occurred to me: ‘kilissanti vata bho sattā, kilissanti vata bho sattā’”ti.‘How tormented are living beings! How tormented are living beings!’” “Tena hi tvaṁ, aṅgulimāla, yena sā itthī tenupasaṅkama; upasaṅkamitvā taṁ itthiṁ evaṁ vadehi:“In that case, Aṅgulimāla, go to that woman and on arrival say to her,

‘yatohaṁ, bhagini, jāto nābhijānāmi sañcicca pāṇaṁ jīvitā voropetā, tena saccena sotthi te hotu, sotthi gabbhassā’”ti.
yatohaṁ, bhagini, jāto → bhagini jātiyā jāto (si)‘Sister, since I was born I do not recall intentionally killing a living being. Through this truth may there be wellbeing for you, wellbeing for your fetus.’”

“So hi nūna me, bhante, sampajānamusāvādo bhavissati.“But, lord, wouldn’t that be a lie for me? Mayā hi, bhante, bahū sañcicca pāṇā jīvitā voropitā”ti.For I have intentionally killed many living beings.”

“Tena hi tvaṁ, aṅgulimāla, yena sā itthī tenupasaṅkama; upasaṅkamitvā taṁ itthiṁ evaṁ vadehi:“Then in that case, Aṅgulimāla, go to that woman and on arrival say to her,

‘yatohaṁ, bhagini, ariyāya jātiyā jāto, nābhijānāmi sañcicca pāṇaṁ jīvitā voropetā, tena saccena sotthi te hotu, sotthi gabbhassā’”ti.‘Sister, since I was born in the noble birth, I do not recall intentionally killing a living being. Through this truth may there be wellbeing for you, wellbeing for your fetus.’”

“Evaṁ, bhante”ti kho āyasmā aṅgulimālo bhagavato paṭissutvā yena sā itthī tenupasaṅkami; upasaṅkamitvā taṁ itthiṁ etadavoca:Responding, “As you say, lord,” to the Blessed One, Aṅgulimāla went to that woman and on arrival said to her,

“yatohaṁ, bhagini, ariyāya jātiyā jāto, nābhijānāmi sañcicca pāṇaṁ jīvitā voropetā, tena saccena sotthi te hotu, sotthi gabbhassā”ti.“Sister, since I was born in the noble birth, I do not recall intentionally killing a living being. Through this may there be wellbeing for you, wellbeing for your fetus.”

Atha khvāssā itthiyā sotthi ahosi, sotthi gabbhassa.And there was wellbeing for the woman, wellbeing for her fetus.

Atha kho āyasmā aṅgulimālo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.Then Ven. Aṅgulimāla, dwelling alone, secluded, heedful, ardent, & resolute, in no long time reached & remained in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, knowing & realizing it for himself in the here & now.

“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi.He knew: “Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.” Aññataro kho panāyasmā aṅgulimālo arahataṁ ahosi.And thus Ven. Aṅgulimāla became another one of the arahants.

Atha kho āyasmā aṅgulimālo pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi.Then Ven. Aṅgulimāla, early in the morning, having adjusted his lower robe and taking his bowl & outer robe, went into Sāvatthī for alms. Tena kho pana samayena aññenapi leḍḍu khitto āyasmato aṅgulimālassa kāye nipatati, aññenapi daṇḍo khitto āyasmato aṅgulimālassa kāye nipatati, aññenapi sakkharā khittā āyasmato aṅgulimālassa kāye nipatati.Now at that time a clod thrown by one person hit Ven. Aṅgulimāla on the body, a stone thrown by another person hit him on the body, and a potsherd thrown by still another person hit him on the body. Atha kho āyasmā aṅgulimālo bhinnena sīsena, lohitena gaḷantena, bhinnena pattena, vipphālitāya saṅghāṭiyā yena bhagavā tenupasaṅkami.So Ven. Aṅgulimāla—his head broken open and dripping with blood, his bowl broken, and his outer robe ripped to shreds—went to the Blessed One.

Addasā kho bhagavā āyasmantaṁ aṅgulimālaṁ dūratova āgacchantaṁ.The Blessed One saw him coming from afar Disvāna āyasmantaṁ aṅgulimālaṁ etadavoca:and on seeing him said to him: “adhivāsehi tvaṁ, brāhmaṇa, adhivāsehi tvaṁ, brāhmaṇa.“Bear with it, brahman! Bear with it! Yassa kho tvaṁ, brāhmaṇa, kammassa vipākena bahūni vassāni bahūni vassasatāni bahūni vassasahassāni niraye pacceyyāsi tassa tvaṁ, brāhmaṇa, kammassa vipākaṁ diṭṭheva dhamme paṭisaṁvedesī”ti.The fruit of the kamma that would have burned you in hell for many years, many hundreds of years, many thousands of years, you are now experiencing in the here & now!”

Atha kho āyasmā aṅgulimālo rahogato paṭisallīno vimuttisukhaṁ paṭisaṁvedi;Then Ven. Aṅgulimāla, having gone alone into seclusion, experienced the bliss of release. tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:At that time he exclaimed:

“Yo pubbeva pamajjitvā, pacchā so nappamajjati;
pubbeva → yo ca pubbe (bj, sya-all, km, pts1ed)Who once was heedless, but later is not, Somaṁ lokaṁ pabhāseti, abbhā muttova candimā.
Somaṁ → so imaṁ (bj)brightens the world like the moon set free from a cloud.

Yassa pāpaṁ kataṁ kammaṁ, kusalena pidhīyati;
pidhīyati → pithīyati (bj, sya-all, km, pts1ed)His evil-done deed is replaced with skillfulness: Somaṁ lokaṁ pabhāseti, abbhā muttova candimā.he brightens the world like the moon set free from a cloud.

Yo have daharo bhikkhu, yuñjati buddhasāsane;Whatever young monk devotes himself to the Buddha’s bidding: Somaṁ lokaṁ pabhāseti, abbhā muttova candimā.he brightens the world like the moon set free from a cloud.

Disā hi me dhammakathaṁ suṇantu, disā hi me yuñjantu buddhasāsane;May even my enemies hear talk of the Dhamma. may even my enemies devote themselves to the Buddha’s bidding. Disā hi me te manujā bhajantu, ye dhammamevādapayanti santo.May even my enemies associate with those people who—peaceful, good— get others to accept the Dhamma.

Disā hi me khantivādānaṁ, avirodhappasaṁsīnaṁ;May even my enemies hear the Dhamma time & again from those who advise endurance, forbearance, Suṇantu dhammaṁ kālena, tañca anuvidhīyantu.who praise non-opposition, and may they follow it.

Na hi jātu so mamaṁ hiṁse, aññaṁ vā pana kiñci naṁ;
pana kiñci naṁ → kañcanaṁ (bj); kañci naṁ (si, sya-all, km, pts1ed)For surely he wouldn’t harm me, or anyone else; Pappuyya paramaṁ santiṁ, rakkheyya tasathāvare.he would attain the foremost peace, would protect the feeble & firm.

Udakañhi nayanti nettikā, usukārā namayanti tejanaṁ;
namayanti → damayanti (mr)Irrigators guide the water. fletchers shape the arrow shaft. Dāruṁ namayanti tacchakā, attānaṁ damayanti paṇḍitā.Carpenters shape the wood. the wise control themselves.

Daṇḍeneke damayanti, aṅkusehi kasāhi ca;Some tame with a blunt stick, with hooks, & with whips Adaṇḍena asatthena, ahaṁ dantomhi tādinā.But without blunt or bladed weapons I was tamed by the one who is Such.

Ahiṁsakoti me nāmaṁ, hiṁsakassa pure sato;“Doer of No Harm” is my name, but I used to be a doer of harm. Ajjāhaṁ saccanāmomhi, na naṁ hiṁsāmi kiñci naṁ.
naṁ hiṁsāmi kiñci naṁ → kañci naṁ (si, sya-all, km, pts1ed); kañcanaṁ (?)Today I am true to my name, for I harm no one at all.

Coro ahaṁ pure āsiṁ, aṅgulimāloti vissuto;A bandit I used to be, renowned as Aṅgulimāla. Vuyhamāno mahoghena, buddhaṁ saraṇamāgamaṁ.Swept along by a great flood, I went to the Buddha as refuge.

Lohitapāṇi pure āsiṁ, aṅgulimāloti vissuto;Bloody-handed I used to be, renowned as Aṅgulimāla. Saraṇagamanaṁ passa, bhavanetti samūhatā.See my going for refuge! uprooted is [craving], the guide to becoming.

Tādisaṁ kammaṁ katvāna, bahuṁ duggatigāminaṁ;Having done the type of kamma that would lead to many bad destinations, Phuṭṭho kammavipākena, aṇaṇo bhuñjāmi bhojanaṁ.touched by the fruit of (that) kamma, unindebted, I eat my food.

Pamādamanuyuñjanti, bālā dummedhino janā;They’re addicted to heedlessness —dullards, fools— Appamādañca medhāvī, dhanaṁ seṭṭhaṁva rakkhati.while one who is wise cherishes heedfulness as his highest wealth.

Mā pamādamanuyuñjetha, mā kāmarati santhavaṁ;Don’t give way to heedlessness or to intimacy with sensual delight— Appamatto hi jhāyanto, pappoti vipulaṁ sukhaṁ.
vipulaṁ → paramaṁ (mr)for a heedful person, absorbed in jhāna, attains an abundant bliss.

Svāgataṁ nāpagataṁ, nayidaṁ dummantitaṁ mama;
Svāgataṁ → sāgataṁ (bj, pts1ed) | nāpagataṁ → nāma sagataṁ (mr)This has come well & not gone away, it was not badly thought through for me. Saṁvibhattesu dhammesu, yaṁ seṭṭhaṁ tadupāgamaṁ.
Saṁvibhattesu → suvibhattesu (sya-all, km); paṭibhattesu (pts1ed); savibhattesu (mr)From among well-analyzed qualities, I have obtained the best.

Svāgataṁ nāpagataṁ, nayidaṁ dummantitaṁ mama;This has come well & not gone away, it was not badly thought through for me. Tisso vijjā anuppattā, kataṁ buddhassa sāsanan”ti.The three knowledges have been attained; the Buddha’s bidding, done.

Aṅgulimālasuttaṁ niṭṭhitaṁ chaṭṭhaṁ.