T02n0118_佛說鴦掘摩經
大正藏第 02 冊 No. 0118 佛說鴦掘摩經
No. 118 [No. 99(1077), No. 100(16), No.125(38.6), Nos. 119-120]
佛說鴦掘摩經
西晉月氏國三藏竺法護譯
聞如是：
一時，佛游舍衛國祇樹給孤獨園，與大比丘五百眾俱。舍衛城中有異梵志，博綜三經無所疑滯，具暢五典所問即對，精生講肆莫不稟仰，國老咨諏群儒宗焉，門徒濟濟有五百人。上首弟子名鴦掘摩(晉曰指鬘)，儀干剛猛力超壯士，手能接飛走先奔馬，聰慧才辯志性和雅，安詳敏達一無疑礙，色像第一師所嘉異。室主欽敬候夫出處，往造指鬘而謂之曰：「觀爾顏彩有堂堂之容，推步年齒相覺不殊，寧可同歡接所娛乎！」指鬘聞之慞惶怖懼，毛衣起豎跪而答曰：「夫人比母師則當父，猥垂斯教儀不敢許，心所不甘甚非法也。」師婦又曰：「饑者與食、渴給水漿，有何非法？寒施溫衣、熱惠清涼，有何非法？裸露覆之、危厄救之，有何非法？」指鬘答曰：「赴趣患急寬濟窮頓，實無非法。夫人母也，師之所重，隨淫著色慢犯非宜，如蛇蝘體服毒褒。」
師室聞之即懷愧恨，歸自總滅裂衣裳，鬱金黃面佯愁委臥
現代漢語譯本 我聽聞是這樣的： 一時，佛在舍衛國祇樹給孤獨園，與五百位大比丘在一起。舍衛城中有一位異教梵志，精通三部經典，沒有疑惑，通曉五種典籍，所問即答，在講堂上講學，沒有不敬仰的，國老向他請教，眾儒都以他為宗師，門徒眾多有五百人。上首弟子名叫鴦掘摩（晉代稱指鬘），儀表剛猛，力氣超過壯士，手能接住飛鳥，跑起來比奔馬還快，聰明有辯才，志向平和文雅，安詳敏捷，沒有疑惑，相貌第一，老師認為他很特別。老師的妻子敬重他，觀察他的行蹤，前往拜訪指鬘，對他說：『看你的容貌儀表堂堂，推算你的年齡，感覺和我相仿，難道不能一起歡樂，互相娛樂嗎？』指鬘聽了，驚慌恐懼，汗毛豎立，跪下回答說：『夫人您如同母親，老師如同父親，您這樣教導，我不敢答應，心中不甘願，這是非常不合法的。』老師的妻子又說：『飢餓的人給他食物，口渴的人給他水喝，有什麼不合法的？寒冷的人給他溫暖的衣服，炎熱的人給他清涼，有什麼不合法的？覆蓋他，危難時救他，有什麼不合法的？』指鬘回答說：『救助急難，寬慰窮困，確實沒有不合法的。夫人您是母親，是老師所敬重的人，如果隨順淫慾，貪戀美色，就是輕慢冒犯，不合禮儀，如同蛇蜥吞服毒藥。』 老師的妻子聽了，就懷恨在心，回家后自己撕裂衣裳，用鬱金涂黃臉，假裝憂愁地躺在床上。
English version The Buddha Speaks of the Angulimala Sutra Translated by the Tripiṭaka master Zhu Fahu of the Yuezhi Kingdom of the Western Jin Dynasty Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park in Shravasti, together with five hundred great Bhikshus. In the city of Shravasti, there was a heretical Brahmin who was well-versed in the three Vedas, without any doubts, and thoroughly understood the five scriptures. He could answer any question immediately. He lectured in the assembly hall, and everyone revered him. The elders of the country consulted him, and all the scholars regarded him as their master. He had a large following of five hundred disciples. His foremost disciple was named Angulimala (called 'Finger Garland' in the Jin Dynasty). He was of fierce appearance, with strength surpassing that of a strong man. He could catch flying birds with his hands and run faster than a galloping horse. He was intelligent and eloquent, with a peaceful and refined character. He was composed and quick-witted, without any doubts. His appearance was the best, and his teacher considered him exceptional. The teacher's wife respected him and observed his movements. She went to visit Angulimala and said to him, 'Looking at your dignified appearance, and judging by your age, I feel we are similar. Why can't we enjoy ourselves together and have fun?' Angulimala, upon hearing this, was alarmed and frightened. His hair stood on end, and he knelt down and replied, 'Madam, you are like a mother, and the teacher is like a father. I dare not accept such teachings. My heart is unwilling, and this is very unlawful.' The teacher's wife then said, 'Giving food to the hungry, giving water to the thirsty, what is unlawful about that? Giving warm clothes to the cold, giving coolness to the hot, what is unlawful about that? Covering them, saving them from danger, what is unlawful about that?' Angulimala replied, 'Helping those in urgent need and comforting the poor is indeed not unlawful. Madam, you are like a mother, and you are respected by the teacher. If I were to indulge in lust and be attached to beauty, it would be disrespectful and inappropriate, like a snake or lizard swallowing poison.' Upon hearing this, the teacher's wife harbored resentment. She returned home, tore her clothes, smeared her face with turmeric, and pretended to be sorrowful as she lay in bed.
。時，夫行還，問曰：「何故，有何不善？誰相嬲觸？」室人譖曰：「君常所嘆聰慧弟子，柔仁貞潔履行無闕，君旦不在來見牽掣，欲肆逆慢妾不順從，而被陵侮摧捽委頓，是以受辱不能自起。」師聞悵然意懷盛怒，欲加楚罰掠治奸暴，慮之雄霸非力所伏，退欲靜默深惟不道，穢染閨合上下失序，進退沉吟將如之何？乃咿悒嘆曰：「當微改常倒教而教，教使殺人限至於百，各貫一指以鬘其額。殺人之罪罪莫大焉！不加楚酷必就辜戮，現受危沒，沒墮地獄，不可釋置縱使滋甚也。」
於是，師命指鬘而告曰：「卿之聰慧所學周密，升堂入室精生無首，唯之一藝未施行耳。」指鬘進曰：「愿聞所告。」師曰：「欲速成者宜執利劍，晨於四衢躬殺百人，人取一指以為傅飾，至於日中使百指滿。設勤奉遵，則道德備矣。」便以劍授。指鬘受劍聞告愕懼，心懷愁戚：「設違教旨非孝弟子，順而行之畏陷失理。」奉劍而退垂淚言曰：「凈修梵行則梵志法，孝養父母則梵志法，修為眾善則梵志法，不邪正歸則梵志法，柔和仁惠則梵志法，弘慈四等則梵志法，得五神通則梵志法，超上梵天則梵志法。今暴伐殺非法失理，躊躇懊惱當如之何？」即詣前樹四衢路側，悲怒激憤
現代漢語譯本：當時，丈夫回家，問道：『為什麼這樣，發生了什麼不好的事？是誰在挑釁鬧事？』妻子誣陷說：『您經常稱讚的那個聰明弟子，溫柔仁慈，貞潔守禮，行為沒有過失，您早上不在家的時候，他來糾纏我，想要放肆地對我無禮，我不順從，就被他欺負，推搡得渾身無力，所以受辱后不能自己站起來。』老師聽了，悵然若失，心中充滿怒火，想要施加嚴厲的懲罰，懲治這個奸詐暴徒，但又考慮到他勢力強大，不是武力可以制服的，退一步又想保持沉默，但又覺得這事不合道理，玷污了閨房，上下秩序混亂，進退兩難，該怎麼辦呢？於是他嘆息道：『應該稍微改變一下常規的教導方式，反過來教導他，教他殺人，限定殺一百人，每殺一人取一根手指，用手指串成花環戴在額頭上。殺人的罪過是最大的！如果不施加嚴厲的懲罰，他一定會犯下死罪，現在就會面臨危險，死後會墮入地獄，不能放任他，縱容他只會更加嚴重。』 於是，老師命令指鬘，告訴他說：『你的聰明才智，所學知識都很全面，已經登堂入室，精通各種學問，只是有一項技藝還沒有施行。』指鬘上前問道：『愿聞老師的教誨。』老師說：『想要快速成就，就應該拿著利劍，早上在四通八達的道路上親自殺一百個人，每殺一人取一根手指作為裝飾，到中午時湊滿一百根手指。如果能勤奮地遵守，那麼道德就圓滿了。』於是把劍給了他。指鬘接過劍，聽了老師的話，驚愕恐懼，心中愁苦：『如果違背老師的教誨，就不是孝順的弟子，如果順從老師的教誨，又怕陷入不義的境地。』他拿著劍退下，流著淚說：『清凈地修行梵行是梵志的法則，孝養父母是梵志的法則，修習各種善行是梵志的法則，不走邪路，迴歸正道是梵志的法則，溫柔仁慈是梵志的法則，弘揚慈悲喜捨四無量心是梵志的法則，獲得五神通是梵志的法則，超越梵天是梵志的法則。現在要進行暴力殺戮，這是不合法理的，我猶豫懊惱，該怎麼辦呢？』於是他來到前面的樹下，在四通八達的路邊，悲憤交加。
English version: At that time, the husband returned home and asked, 'Why is this so? What bad thing has happened? Who is provoking trouble?' The wife slandered, 'That clever disciple you always praise, who is gentle, kind, chaste, and virtuous, with no flaws in his conduct, when you were not home this morning, he came to harass me, wanting to be disrespectful and rude to me. When I refused to obey, he bullied me, pushing me around until I was weak and unable to stand up. That's why I was humiliated and cannot get up on my own.' The teacher, upon hearing this, was dismayed and filled with anger. He wanted to inflict severe punishment and punish this treacherous brute. However, considering his powerful influence, which could not be overcome by force, he retreated, wanting to remain silent. Yet, he felt this was unreasonable, as it had defiled the inner chambers and disrupted the order of things. He was in a dilemma, unsure of what to do. So, he sighed and said, 'I should slightly change the usual way of teaching, and instead, teach him to kill. I will limit it to one hundred people, taking one finger from each person to make a garland to wear on his forehead. The sin of killing is the greatest! If I do not inflict severe punishment, he will surely commit a capital crime, face danger now, and fall into hell after death. I cannot let him go; indulging him will only make things worse.' Therefore, the teacher ordered Angulimala and told him, 'Your intelligence and knowledge are comprehensive. You have entered the hall and the inner chamber, mastering all kinds of learning. There is only one skill you have not yet practiced.' Angulimala stepped forward and asked, 'I wish to hear your instructions.' The teacher said, 'If you want to achieve quick success, you should take a sharp sword and personally kill one hundred people at the crossroads in the morning. Take one finger from each person as an ornament, and by noon, you should have one hundred fingers. If you diligently follow this, then your virtue will be complete.' He then gave him the sword. Angulimala received the sword and, upon hearing the teacher's words, was shocked and fearful, his heart filled with sorrow: 'If I disobey the teacher's instructions, I am not a filial disciple. If I obey, I fear falling into injustice.' He retreated with the sword, weeping, and said, 'Practicing pure conduct is the law of a Brahmin, being filial to parents is the law of a Brahmin, cultivating all kinds of good deeds is the law of a Brahmin, not taking the wrong path and returning to the right path is the law of a Brahmin, being gentle and kind is the law of a Brahmin, promoting the four immeasurable minds of loving-kindness, compassion, joy, and equanimity is the law of a Brahmin, attaining the five supernatural powers is the law of a Brahmin, and transcending the Brahma heaven is the law of a Brahmin. Now, to engage in violent killing is unlawful and unreasonable. I am hesitant and distressed. What should I do?' So, he went to the tree in front, by the side of the crossroads, filled with grief and anger.
。惡鬼助禍，耗亂其心，瞋目噴吒四顧遠視，如鬼師子，如虎狼獸，跳騰馳踴，色貌可畏。行者四集，悉當趣城，即奮長劍多所殺害，莫不迸怖值無遺脫，去來往返而無覺者。無數之眾稱怨悲叫，入趣王宮告：「有逆賊，遮截要路害人不少，唯愿天王，為民除患。」
時諸比丘入城分衛，見諸告者恐怖如是。分衛還出飯食畢訖，往詣佛所稽首足下白世尊曰：「見國人眾詣王宮門，告大逆賊名曰指鬘，手執利劍多所危害，體掌污血路無行人。」
爾時，世尊告諸比丘：「汝等且止，吾往救之。」佛從坐起尋到其所，道逢芻牧荷負載乘。佃居民眾白世尊曰：「大聖所湊勿由斯路，前有逆賊四徼道斷，取殺狼藉，唯改所從，又且獨步無侍衛故也。」世尊告曰：「設使三界盡為寇虜，吾不省錄，況一賊乎？」
指鬘之母怪子不歸，時至不食，懼必當饑。赍餉出城，就而餉之。日欲向中百指未滿，恐日移昳，道業不具，欲還害母以充其數。佛念：「指鬘若害母者，在不中止罪不可救。」佛便匆然住立其前，時，鴦掘摩見佛舍母，如師子步往迎世尊，心自念言：「十人百人見我馳迸，不敢當也，吾常奮威縱橫自恣，況此沙門獨身而至？今我規圖必剿其命
現代漢語譯本：惡鬼助長禍患，擾亂他的心智，他怒目圓睜，噴著粗氣，四處張望，像鬼怪獅子，又像虎狼野獸，跳躍奔騰，面目猙獰可怖。行人聚集，都打算進城，他就揮舞長劍，大肆殺戮，無不驚恐逃散，沒有一人能夠倖免，來來往往卻無人察覺。無數民眾怨聲載道，悲慘呼叫，跑到王宮稟告：『有逆賊，攔截要道，殘害百姓，請天王為民除害。』 當時，眾比丘進城乞食，看到那些報信的人如此驚恐。乞食完畢返回，吃完飯後，前往佛陀處，頂禮佛足，稟告世尊說：『我們看到國人前往王宮，稟告一個名叫指鬘的大逆賊，手持利劍，殘害百姓，身上沾滿鮮血，路上沒有行人。』 這時，世尊告訴眾比丘：『你們暫且停下，我前去救他。』佛陀從座位起身，立即前往指鬘所在之處，途中遇到牧童馱著貨物。當地居民告訴世尊說：『大聖，請不要走這條路，前面有逆賊，在四條要道上攔截殺人，屍橫遍野，請改道而行，而且您獨自一人，沒有侍衛。』世尊說：『即使三界都被賊寇佔據，我也不放在心上，何況一個賊呢？』 指鬘的母親奇怪兒子沒有回家，到了吃飯時間也不見他回來，擔心他會飢餓。於是帶著食物出城，去給他送飯。這時，指鬘的百指之數還未滿，擔心太陽西斜，無法完成他的惡業，就想殺害母親來湊數。佛陀心想：『指鬘如果殺害母親，他的罪業將無法停止，無法救贖。』佛陀便突然站立在他面前。這時，鴦掘摩看到佛陀捨棄母親，像獅子一樣走向世尊，心中暗想：『十人百人見到我都會逃跑，不敢抵抗，我常常耀武揚威，縱橫無忌，何況這個沙門獨自一人前來？現在我打算一定要取他的性命。』
English version: Evil spirits fueled his wickedness, disrupting his mind. He glared with wide eyes, snorting and looking around, like a demonic lion, or a fierce tiger or wolf, leaping and bounding, his appearance terrifying. Travelers gathered, all intending to enter the city, but he brandished his long sword, slaughtering many. All scattered in fear, none escaping, coming and going without anyone noticing. Countless people cried out in resentment and sorrow, rushing to the royal palace to report: 'There is a rebel, blocking the main roads, harming many people. We beg the king to eliminate this scourge for the people.' At that time, the monks entered the city for alms, and saw the people who were reporting the matter in such fear. After returning from alms and finishing their meal, they went to the Buddha, bowed at his feet, and reported to the World Honored One: 'We saw the people of the country going to the palace gates, reporting a great rebel named Angulimala, who wields a sharp sword, harming many people, his body covered in blood, and there are no travelers on the road.' Then, the World Honored One told the monks: 'You all stay here, I will go and save him.' The Buddha rose from his seat and immediately went to where Angulimala was. On the way, he met shepherds carrying loads. Local residents told the World Honored One: 'Great Sage, please do not go this way. There is a rebel ahead, blocking the four main roads, killing people and leaving corpses everywhere. Please take another route, and also, you are alone without any attendants.' The World Honored One said: 'Even if the three realms were filled with bandits, I would not be concerned, let alone one bandit?' Angulimala's mother was worried that her son had not returned. When it was time to eat, he was still not back, and she feared he would be hungry. So she brought food out of the city to give to him. At this time, Angulimala had not yet completed his hundred fingers. Fearing that the sun would set and he would not complete his evil deed, he wanted to kill his mother to complete the count. The Buddha thought: 'If Angulimala kills his mother, his sins will be endless and he cannot be saved.' The Buddha then suddenly stood before him. At this time, Angulimala saw the Buddha abandoning his mother, and like a lion, he went to meet the World Honored One, thinking to himself: 'Ten or a hundred people would run away when they see me, not daring to resist. I have always been fierce and unrestrained, let alone this monk who comes alone? Now I plan to take his life.'
。」即執劍趣佛，不能自前，竭力奔走亦不能到，則心念曰：「我跳度江河解諸繫縛，投捭勇猛曾無匹敵，重關固塞無不開闔。而此沙門徐步裁動，我走不及，殫盡威勢永不摩近。」指鬘謂佛：「沙門且止。」佛告逆賊：「吾止已來其日久矣，但汝未止。」時，鴦掘摩遙以偈頌曰：
「寂志語何謂， 自云已停跱？ 斯言何所趣， 以我為不止。 今佛云何立， 謂身行不住， 反以我若茲， 愿說解此義。」
於是世尊為指鬘頌偈，而告之曰：
「指鬘聽佛住， 世尊除君過， 汝走無智想， 吾定爾不止。 吾安住三脫， 樂法修梵行， 汝獨驅癡想， 懷害今未止。 大聖無極慧， 贊寂於四衢， 尋聞所說罪， 聽采詠法義。」
於是，指鬘心即開悟，棄劍稽首自投于地：「唯愿世尊，恕我迷謬，興害集指，念欲見道。僥賴慈化，乞原罪釁，垂哀接濟，得使出家受成就戒。」佛則授之即為沙門。
爾時，世尊威神巍巍，智慧光明結加趺坐，賢者指鬘翼從左右，還至祇樹給孤獨園。指鬘蒙化眾祐所信，諸尊弟子亦共攝持。其族姓子，下鬚髮者則被法服，以家之信舍家為道，具足究竟無上梵行，得六通證生死已斷
現代漢語譯本：他拿著劍追趕佛陀，卻無法靠近。他竭盡全力奔跑也追不上，於是心中想：『我跳躍過江河，解脫一切束縛，投擲搏擊勇猛無比，重重關卡堅固的堡壘沒有我打不開的。而這個沙門卻慢慢地走，我跑都追不上，耗盡威勢也無法接近。』指鬘對佛說：『沙門，你停下來！』佛告訴逆賊：『我停止已經很久了，只是你沒有停止。』當時，鴦掘摩遙遠地用偈頌說： 『寂靜的修行者，你說的是什麼意思，說自己已經停止了？這話是什麼意思，說我沒有停止？現在佛陀是如何站立的，說身體的行動沒有停止，反而說我像這樣，希望解釋其中的含義。』 於是世尊為指鬘說了偈頌，並告訴他： 『指鬘，聽我說佛陀的停止，世尊為你消除過錯。你奔跑是因為沒有智慧，我安住是因為我沒有停止。我安住在三解脫中，樂於佛法修行清凈的行為，你獨自被愚癡的想法驅使，懷著傷害的心，現在還沒有停止。大聖具有無上的智慧，在四通八達的道路上讚美寂靜，聽聞所說的罪過，聽取並吟詠佛法的意義。』 於是，指鬘的心立刻開悟，他丟下劍，叩頭跪在地上：『唯愿世尊，寬恕我的迷惑錯誤，興起傷害收集手指，想要見到真理。僥倖得到慈悲教化，請求原諒我的罪過，垂憐接濟，讓我能夠出家受戒。』佛陀就為他授戒，讓他成為沙門。 當時，世尊威嚴神聖，智慧光明，結跏趺坐，賢者指鬘侍立在左右，回到祇樹給孤獨園。指鬘受到教化，得到大眾的信任，各位尊貴的弟子也共同攝持他。那些族姓子，剃去鬚髮，穿上法衣，因為對佛法的信仰而捨棄家庭，出家修行，圓滿究竟無上的清凈行為，獲得六神通，證得生死已斷。
English version: He took his sword and chased after the Buddha, but could not get close. He ran with all his might but could not catch up. So he thought in his heart, 『I leap over rivers, break all bonds, throw and fight with unmatched bravery, and no matter how strong the gates and fortresses are, I can open them. But this Shramana walks slowly, and I cannot catch up even when I run, and I cannot get close even when I exhaust my power.』 Angulimala said to the Buddha, 『Shramana, stop!』 The Buddha told the rebel, 『I have stopped for a long time, but you have not stopped.』 At that time, Angulimala said in a verse from afar: 『What does the silent one mean by saying that he has stopped? What does this mean, saying that I have not stopped? How does the Buddha stand now, saying that the body's actions have not stopped, but instead saying that I am like this? I hope you can explain the meaning of this.』 Then the World Honored One spoke a verse for Angulimala and told him: 『Angulimala, listen to the Buddha's stopping, the World Honored One removes your faults. You run because you have no wisdom, I am at peace because I have not stopped. I dwell in the three liberations, delight in the Dharma and practice pure conduct. You alone are driven by foolish thoughts, harboring harmful intentions, and have not stopped now. The Great Sage has boundless wisdom, praises stillness in the crossroads, hears the sins that have been spoken, and listens to and chants the meaning of the Dharma.』 Then, Angulimala's mind immediately opened up, he threw down his sword, bowed his head and knelt on the ground: 『May the World Honored One forgive my confusion and mistakes, for causing harm and collecting fingers, and for wanting to see the truth. I am fortunate to receive your compassionate teachings, I beg for forgiveness for my sins, and I ask for your compassion and help so that I can leave home and receive the precepts.』 The Buddha then ordained him and made him a Shramana. At that time, the World Honored One was majestic and divine, with the light of wisdom, sitting in the lotus position, with the wise Angulimala standing on his left and right, and they returned to the Jetavana Anathapindika Garden. Angulimala was transformed by the teachings and gained the trust of the masses, and the honored disciples also supported him. Those of noble families, who shaved their beards and hair, put on the Dharma robes, and because of their faith in the Dharma, left their families to practice, completed the ultimate pure conduct, attained the six supernormal powers, and realized the end of birth and death.
。稱舉凈德，所作已辦，解名色本，即得應真。
時，王波私匿(晉號和悅)，與四部眾象馬步騎，嚴駕出征欲討穢逆，其身疲弊而被塵土，過詣佛所稽首足下。佛問王曰：「從何所來身被塵土？」王白佛言：「唯然，世尊！有大逆賊名鴦掘摩，兇暴懷害斷四徼道，手執嚴刃傷殺人民，今故匡勒四部之眾，欲出討捕。」是時，指鬘在於會中，去佛不遠，佛告王曰：「指鬘在此，已除鬚髮今為比丘，本與云何？」王白佛言：「已志於道無如之何，當盡形壽給其衣食、臥起床坐、病瘦醫藥。」又問世尊：「唯然大聖，兇害逆人焉得至道履行寂義乎！今為安在？」佛告王曰：「近在斯坐。」王遙見之，心即懷懼衣毛為豎。佛言：「大王！莫恐莫懅！今以仁賢無覆逆意。」王造禮之謂曰：「賢者！是指鬘乎？」答曰：「是也。」王又問曰：「仁姓為何？」曰：「奇角氏。」又問：「何謂奇角氏？」曰：「父本姓。」王曰：「唯奇角子受吾供養，衣食、床臥、病瘦醫藥各盡形壽。」即然所供，王以獲許稽首辭還，嘆世尊曰：「能調諸不調，能成諸未成，安住垂大慈，無所不開道，消伏患逆使充法會，亦令𪏭庶逮斯調定，我國多事意欲請退。」佛告：「便去，從志所奉。」王禮佛足稽首而歸
現代漢語譯本：稱揚清凈的德行，所作的事情已經完成，理解了名和色的根本，就能證得阿羅漢的果位。 當時，國王波斯匿（晉號和悅）私下率領四部軍隊，包括象兵、馬兵、步兵和騎兵，整裝出發，想要討伐叛逆。他自己疲憊不堪，身上沾滿了塵土，來到佛陀所在的地方，向佛陀的腳下頂禮。佛陀問國王說：『你從哪裡來，身上沾滿了塵土？』國王稟告佛陀說：『是的，世尊！有一個大逆賊名叫鴦掘摩，他兇殘暴虐，心懷惡意，在四條要道上殺人，手持利刃傷害百姓。現在我正率領四部軍隊，想要出兵討伐他。』當時，指鬘就在法會之中，離佛陀不遠。佛陀告訴國王說：『指鬘就在這裡，他已經剃除了鬚髮，現在是比丘了。他以前是什麼樣的人呢？』國王稟告佛陀說：『他已經立志修行，我也沒有辦法了，我願意盡我一生供養他的衣食、臥具、床鋪、醫藥。』又問世尊：『是的，大聖！兇殘的逆賊怎麼能證得道果，修行寂靜的道理呢？他現在在哪裡？』佛陀告訴國王說：『他就在這裡坐著。』國王遠遠地看見了他，心中立刻感到恐懼，汗毛都豎了起來。佛陀說：『大王！不要害怕！他現在已經仁慈賢良，沒有了叛逆之心。』國王走到他面前，向他行禮，問道：『賢者！你是指鬘嗎？』他回答說：『是的。』國王又問：『你姓什麼？』他說：『奇角氏。』又問：『什麼是奇角氏？』他說：『這是我父親的姓。』國王說：『好的，奇角之子，我願意供養你，你的衣食、床鋪、醫藥，我都會盡我一生供養。』於是就按照所說的供養。國王得到佛陀的允許，頂禮告辭，回去的時候，讚歎世尊說：『您能調伏那些難以調伏的人，能成就那些尚未成就的人，安住于大慈悲之中，沒有什麼不能開導的，您能消滅禍患和叛逆，使他們充滿法會，也能使百姓得到調伏安定。我國事務繁多，我想要告退。』佛陀說：『去吧，按照你所奉行的去做。』國王頂禮佛足，告辭而歸。
English version: Praising pure virtue, having completed what needs to be done, understanding the root of name and form, one attains the state of an Arhat. At that time, King Pasenadi (also known as 'Joyful' in Jin) secretly led his four divisions of troops, including elephant soldiers, cavalry, infantry, and chariots, fully equipped to set out to subdue the rebels. He himself was exhausted and covered in dust. He went to where the Buddha was, and bowed at the Buddha's feet. The Buddha asked the king, 'Where have you come from, covered in dust?' The king reported to the Buddha, 'Yes, World Honored One! There is a great rebel named Angulimala, who is cruel and violent, harboring evil intentions. He kills people on the four main roads, wielding sharp blades to harm the populace. Now I am leading the four divisions of troops to go out and capture him.' At that time, Angulimala was in the assembly, not far from the Buddha. The Buddha told the king, 'Angulimala is here. He has shaved his head and beard and is now a monk. What was he like before?' The king reported to the Buddha, 'He has already resolved to practice the Way, and there is nothing I can do. I am willing to provide him with food, clothing, bedding, and medicine for the rest of his life.' He then asked the World Honored One, 'Yes, Great Sage! How can a cruel rebel attain the Way and practice the principle of tranquility? Where is he now?' The Buddha told the king, 'He is sitting right here.' The king saw him from afar, and his heart immediately filled with fear, and his hair stood on end. The Buddha said, 'Great King! Do not be afraid! He is now benevolent and virtuous, and has no rebellious intentions.' The king went up to him, bowed, and asked, 'Venerable one! Are you Angulimala?' He replied, 'Yes, I am.' The king then asked, 'What is your surname?' He said, 'Kikara.' He asked, 'What is Kikara?' He said, 'It is my father's surname.' The king said, 'Very well, son of Kikara, I am willing to provide for you. I will provide your food, clothing, bedding, and medicine for the rest of your life.' Then he provided what he had promised. The king, having received the Buddha's permission, bowed and took his leave. As he was leaving, he praised the World Honored One, saying, 'You can tame those who are difficult to tame, you can accomplish those who have not yet accomplished, you abide in great compassion, there is nothing you cannot enlighten, you can eliminate calamities and rebellions, and fill the assembly with the Dharma, and you can also enable the people to attain peace and stability. My country has many affairs, and I wish to take my leave.' The Buddha said, 'Go, and do what you are committed to.' The king bowed at the Buddha's feet, took his leave, and returned.
。
爾時，賢者指鬘，處於閑居服五納衣，明旦持缽入舍衛城普行分衛，見有諸家懷妊女人，月滿產難心歸怙之。問指鬘曰：「欲何至趣唯蒙救濟。」指鬘得供出城食畢，澡竟去器獨坐加敬，詣佛稽首白世尊曰：「我朝晨旦著衣持缽入城分衛，見有女人臨月欲產，產難恐懼求見救護。」佛告指鬘：「汝便速往謂女人曰：『如指鬘言至誠不虛，從生已來未嘗殺生，審如是者，姊當尋生安隱無患。』」指鬘白佛：「我作眾罪不可稱計，殺九十九人一不滿百，而發此言，豈非兩舌乎？」世尊告曰：「前生異世今生不同，是則至誠不為妄語，如斯用時救彼女厄。」即奉聖旨往到女所，如佛言曰：「如我至誠所言不虛，從生以來未曾殺生，審如是者，當令大姊安隱在產。」所言未竟，女尋㝃軀兒亦獲安。
爾時，指鬘入舍衛城，群小童黻見之分衛，或瓦石擲、或以箭射、或刀斫刺、或杖捶擊。賢者指鬘，破頭傷體衣服破裂，還詣佛所，稽首足下起于佛前頌曰：
「我前本為賊， 指鬘名普聞， 大淵以枯竭， 則歸命正覺。 斯以成忍辱， 逮佛開化眾， 聽經常以時， 是故無躓礙。 今已歸命佛， 受真諦法戒， 逮得三通達， 則順諸佛教
現代漢語譯本：當時，賢者指鬘獨自一人住在僻靜的地方，穿著五種破布縫製的衣服。第二天早上，他拿著缽進入舍衛城乞食。他看到一些懷有身孕的婦女，臨近分娩，感到痛苦，心中尋求依靠。她們問指鬘：『你想要去哪裡？只求你能救救我們。』指鬘得到供養后出城，吃完飯，洗漱完畢，放下器皿，獨自靜坐，恭敬地前往佛陀那裡，向佛陀叩頭，稟告說：『我今天早上穿好衣服，拿著缽進城乞食，看到有婦女臨近分娩，因為難產而感到恐懼，尋求救助。』佛陀告訴指鬘：『你立刻去告訴那位婦女：『指鬘說的話真實不虛，我從出生以來從未殺生，如果真是這樣，那麼你一定會順利生產，平安無事。』指鬘對佛陀說：『我犯下的罪行數不勝數，殺了九十九個人，還差一個就滿一百了，如果我說這樣的話，豈不是在說謊嗎？』世尊告訴他：『前世和今生不同，現在說的是真話，不是妄語，用這種方法可以救她脫離危難。』指鬘接受了佛陀的旨意，前往婦女那裡，按照佛陀所說的話說：『我所說的話真實不虛，我從出生以來從未殺生，如果真是這樣，那麼你一定會順利生產，平安無事。』話還沒說完，那婦女就順利生下了孩子，母子平安。 當時，指鬘進入舍衛城乞食，一群小孩看到他，就用瓦片、石頭扔他，或者用箭射他，或者用刀砍刺他，或者用棍棒捶打他。賢者指鬘，頭破血流，身體受傷，衣服破爛，回到佛陀那裡，向佛陀叩頭，在佛陀面前唸誦偈語：『我以前是強盜，指鬘的名字廣為人知，大淵已經枯竭，我歸依了正覺。因此成就了忍辱，得到了佛陀的教化，經常按時聽聞佛法，所以沒有障礙。現在我已經歸依佛陀，接受了真理的戒律，獲得了三種神通，遵循佛陀的教誨。』
English version: At that time, the venerable Angulimala, dwelling in solitude, wearing robes made of five discarded cloths, took his bowl the next morning and entered Savatthi to beg for alms. He saw some pregnant women, nearing their time of delivery, suffering and seeking refuge. They asked Angulimala, 'Where do you intend to go? We only ask for your help.' After receiving alms and leaving the city, Angulimala finished his meal, washed, put away his bowl, and sat alone in reverence. He went to the Buddha, bowed his head, and reported to the World Honored One, 'This morning, I put on my robes, took my bowl, and went into the city to beg for alms. I saw women nearing childbirth, fearful of difficult labor, seeking help.' The Buddha told Angulimala, 'Go quickly and tell the woman: 'Angulimala speaks truthfully, since birth I have never killed a living being. If this is true, then you will give birth safely and without harm.'' Angulimala said to the Buddha, 'I have committed countless sins, killing ninety-nine people, one short of a hundred. If I say this, wouldn't I be lying?' The World Honored One told him, 'The past life is different from this life. What you say now is the truth, not a lie. Use this method to save her from danger.' Angulimala accepted the Buddha's instructions, went to the woman, and said as the Buddha had instructed: 'What I say is true, since birth I have never killed a living being. If this is true, then you will give birth safely.' Before he finished speaking, the woman gave birth smoothly, and both mother and child were safe. At that time, Angulimala entered Savatthi to beg for alms. A group of children saw him and threw tiles and stones at him, shot arrows at him, cut and stabbed him with knives, and beat him with sticks. The venerable Angulimala, with his head broken and bleeding, his body injured, and his clothes torn, returned to the Buddha, bowed his head, and recited a verse before the Buddha: 'I was once a robber, my name Angulimala was widely known, the great abyss has dried up, I have taken refuge in the Right Enlightenment. Thus, I have achieved patience, received the Buddha's teachings, and regularly listen to the Dharma, therefore there are no obstacles. Now I have taken refuge in the Buddha, received the precepts of the true Dharma, attained the three kinds of knowledge, and follow the Buddha's teachings.'
昔暴懷兇毒， 多傷眾類命， 雖古多所危， 吾今名無害。 身口所犯過， 志懷殺害心， 其不危他余， 未曾遭諸厄。 又復無過去， 持其法寂然， 應受兇暴名， 自調成仁賢。 以才一調定， 如鉤調諸象， 如來成就我， 無劍亦無杖。 其前為放逸， 然後能自制， 彼明照於世， 由日出于云。 假使犯眾惡， 不斷眾善德， 彼明照於世， 由云消日出。 若新學比丘， 勤修于佛教， 其明照於世， 如月盛滿時。 其有犯眾罪， 當歸于惡道， 不復難諸患， 服食無所著。 亦不求于生， 未曾會德死， 唯須待時日， 心常志於定。 如是鴦掘摩， 已得成羅漢， 在佛世尊前， 口自頌斯偈。」
佛說如是。賢者指鬘及諸比丘眾，聞經歡喜奉行
『我過去曾懷有兇殘的毒心，多次傷害眾生的性命。 雖然過去做了很多危害他人的事，我現在已經改名為『無害』。 我身口所犯下的過錯，以及心中懷有的殺害之心， 那些沒有危害到其他人的，我也沒有遭遇過什麼災難。 我又沒有過去，持守著寂靜的法則， 本應承受兇暴的名聲，卻自我調伏成爲了仁慈賢良的人。 一旦調伏自己，就像用鉤子調伏大象一樣。 如來成就了我，沒有用劍也沒有用杖。 如果之前放縱自己，之後能夠自我剋制， 他就能像太陽從雲中升起一樣，光明照耀世間。 即使犯下很多惡行，如果不斷地積累善德， 他也能像云消散太陽升起一樣，光明照耀世間。 如果新學的比丘，勤奮地修習佛法， 他的光明就能像滿月一樣，照耀世間。 那些犯下很多罪過的人，應當會墮入惡道， 不再畏懼各種苦難，對於飲食也沒有執著。 也不再追求生存，不曾經歷過有德的死亡， 只需要等待時機，心中常常專注于禪定。 像這樣，鴦掘摩已經成就了阿羅漢果位， 在佛陀世尊面前，口中自己吟誦著這些偈語。』
佛陀這樣說道。賢者指鬘以及眾比丘，聽聞佛經后歡喜地奉行。
'In the past, I harbored a cruel and poisonous mind, harming the lives of many beings. Although I did many things that endangered others in the past, I am now renamed 『Harmless』. The transgressions I committed with my body and mouth, and the murderous intent I held in my heart, Those who I did not harm, I have not encountered any calamities. I have no past, holding to the law of stillness, I should have borne the name of a violent person, but I have tamed myself into a kind and virtuous one. Once one has tamed oneself, it is like taming an elephant with a hook. The Tathagata has accomplished me, without sword or staff. If one was previously indulgent, and then is able to restrain oneself, He will shine light upon the world, like the sun rising from the clouds. Even if one commits many evil deeds, if one constantly accumulates good virtues, He will shine light upon the world, like the sun rising as the clouds dissipate. If a newly learning bhikkhu diligently practices the Buddha's teachings, His light will shine upon the world, like the full moon. Those who have committed many sins, should fall into evil paths, No longer fearing various sufferings, and having no attachment to food. Nor seeking to live, nor having experienced a virtuous death, Only needing to wait for the right time, with the mind always focused on meditation. Like this, Angulimala has already attained the state of an Arhat, In front of the Buddha, the World Honored One, he himself recited these verses.』
The Buddha spoke thus. The venerable Angulimala and the assembly of bhikkhus, having heard the sutra, joyfully practiced it.
The Buddha Speaks the Angulimala Sutra