[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [經律異相](https://indike.org/pramana/in.bauddha.taisho.2121) › 8.24 # 經律異相 8.24 經律異相 8.24 - **Language:** Classical Chinese ### [8.24](https://indike.org/pramana/in.bauddha.taisho.2121.8.24) 舍衛城北去城不遠村名薩那有一貧窮婆羅門女。名跋陀羅。腹生一子。名一切世間現。少失其父。厥年十二。色力人相具足第一。聰明辯慧微言善說。復有異村名頗羅訶私。有一舊住婆羅門師。名摩尼跋陀羅。善能通達四毘陀經。一切世間現從其受學。謙從恭敬盡心供養諸根純淑所受必持。師受王請。留一切世間現守舍而去。婆羅門婦年少端正。於世間現深生染心。忽忘儀愧前執其衣。時世間現白。仁今便是我母。如何而行非法。內懷愧悚捨衣遠避。師婦欲盛泣淚念之曰。忽見斷絕不隨我意。必不見從要斷汝命。即以指爪自攫其體。行女人諂莊嚴其身。以繩自絓足不離地。夫還見婦以刀截繩。高聲大叫而問何故。婦答。是世間現強見陵逼作如是事。其夫思惟言。世間現初生之日一切剎利所有刀劍悉自拔出。利皆捲屈墜落于地。時諸剎利咸大恐怖。其生之日有如此相。當知是人有大德力。語世間現。汝是惡人毀辱所尊。汝今非復真婆羅門。當殺千人可得除罪。世間現稟性敬從尊重師教。即白師言。嗚呼和上殺害千人非我所應。師即謂言。汝是惡人不樂生天作婆羅門耶。答言。和上善哉奉命即殺千人還禮師足。師聞見已生希有心。汝大惡人故不死耶。復作念言今當令死。而告之言。殺一人一人取一指。殺千人已取指作鬘冠首而歸。然後得成婆羅門。以是因緣名央掘魔羅。即白師言。善哉和上受教。即殺千人尚少一耳。時央掘魔羅母念子當飢。自持四種美食送往與之。子見母已作是思惟。當令我母得生天上。即便執劍前欲斷命。去舍衛國十由延少一丈。於彼有樹名阿輸迦。時佛以一切智如象王來。央掘魔羅既見世尊執劍疾往。作是念言。我今復當殺是沙門。世尊示現避去。央掘魔羅而說偈言。 > North of the city of Śrāvastī, not far from the city, in a village named Sāna, there was a poor brāhmaṇa woman named Bhadrā. She gave birth to a son named Sarvalokapriyadarśana. He lost his father when young. When he was twelve years old, his physical strength and human marks were foremost and complete; he was intelligent, eloquent, and skilled in subtle speech. Furthermore, in another village named Phalāhasi, there was a long-residing brāhmaṇa master named Maṇibhadra, who thoroughly understood the four Vedas. Sarvalokapriyadarśana studied under him, humbly compliant, respectful, and serving him with all his heart; his faculties were pure and gentle, and whatever he received he was sure to retain. The master accepted an invitation from the king, leaving Sarvalokapriyadarśana to guard the house while he departed. The brāhmaṇa's wife was young and fair; toward Sarvalokapriyadarśana she gave rise to deep lustful passion. Suddenly forgetting decorum and shame, she stepped forward and grabbed his clothes. At that time, Sarvalokapriyadarśana said: 'Good lady, you are now my mother. How could you perform what is not Dharma?' Harboring shame and fear within, he discarded his clothes and shunned her from afar. The master's wife, her lust rampant, wept tears and thought to herself: 'He abruptly spurns me and does not follow my desire. If you will certainly not comply, I must end your life.' She then gouged her own body with her fingernails, employed womanly deceit to arrange her appearance, and tied herself with a rope without her feet leaving the ground. When the husband returned and saw his wife, he severed the rope with a knife, shouted loudly, and asked for what reason. The wife replied: 'This Sarvalokapriyadarśana forcefully violated me and did such deeds.' Her husband reflected, saying: 'On the day Sarvalokapriyadarśana was born, all the knives and swords of all kṣatriyas drew themselves out, their blades curled and bent, and fell to the ground. At that time, all the kṣatriyas were greatly terrified. Since the day of his birth possessed such signs, one should know that this person possesses great power of virtue.' He said to Sarvalokapriyadarśana: 'You are an evil person who has disgraced the revered one. You are now no longer a true brāhmaṇa. You must kill a thousand people, and only then may your sin be expiated.' Sarvalokapriyadarśana, by nature reverently obedient, respected his master's instructions. He said to the master: 'Alas, Upādhyāya, killing a thousand people is not what I should do.' The master then said to him: 'You are an evil person; do you not delight in being born in heaven and becoming a brāhmaṇa?' He replied: 'Excellent, Upādhyāya, I obey your command.' He then killed a thousand people and returned to salute the master's feet. The master, hearing and seeing this, thought it extraordinary: 'You great evil person, are you still not dead?' He then thought again: 'Now I must make him die.' And he told him: 'As you kill each person, take one finger from each person. After killing a thousand people, take the fingers to make a garland, place it on your head, and return. Only after that will you succeed in becoming a brāhmaṇa.' Because of this circumstance, he was named Aṅgulimāla. He then said to the master: 'Excellent, Upādhyāya, I receive your teaching.' He then killed a thousand people, lacking just one. At that time, Aṅgulimāla's mother, thinking her son must be hungry, personally took four kinds of delicious food and brought them to him. When the son saw his mother, he thought to himself: 'I should enable my mother to be born in heaven.' He then held his sword and came forward, wishing to end her life. Ten yojanas short of one zhang from the country of Śrāvastī, there was a tree named Aśoka. At that time, the Buddha, with omniscient wisdom, approached like a king of elephants. Seeing the Bhagavat, Aṅgulimāla held his sword and rushed forward, thinking to himself: 'Now I shall also kill this śramaṇa.' The Bhagavat manifested avoiding him. Aṅgulimāla spoke a verse: > — English (machine translation) (machine translation) - [Previous: 8.23](https://indike.org/pramana/in.bauddha.taisho.2121.8.23) - [Next: 8.25](https://indike.org/pramana/in.bauddha.taisho.2121.8.25) - [Up: 8](https://indike.org/pramana/in.bauddha.taisho.2121.8) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2121~en-mt.8.24) — English, machine translation ## Linked texts (1) - [央掘魔羅經](https://indike.org/pramana/in.bauddha.sanskrit.agama.samyukta.angulimaliyasutra-t120*zh-gunabhadra.1.6) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2121.8.24](https://indike.org/pramana/in.bauddha.taisho.2121.8.24) · Pramāṇa