In the spring of the following year, the Buddha delivered the Satipatthana Sutta, the Sutra on the Four Establishments of Mindfulness, to a gathering of more than three hundred bhikkhus in Kammassadhamma, which was the capital of Kuru. This was a sutra fundamental for the practice of meditation. The Buddha referred to it as the path which could help every person attain peace of body and mind, overcome all sorrows and lamentations, destroy suffering and grief, and attain highest understanding and total emancipation. Later, Venerable Sariputta told the community that this was one of the most important sutras the Buddha had ever given. He encouraged every bhikkhu and bhikkhuni to study, memorize, and practice it.
Venerable Ananda repeated every word of the sutra later that night. Sati means, “to dwell in mindfulness.” That is, the practitioner remains aware of everything taking place in his body, feelings, mind, and objects of mind—the four establishments of mindfulness, or awareness.
First the practitioner observes his body—his breath; the four bodily postures of walking, standing, lying, and sitting; bodily actions such as going forward and backward, looking, putting on robes, eating, drinking, using the toilet, speaking, and washing robes; the parts of the body such as hair, teeth, sinews, bones, internal organs, marrow, intestines, saliva, and sweat; the elements which compose the body such as water, air, and heat; and the stages of a body’s decay from the time it dies to when the bones turn to dust.
While observing the body, the practitioner is aware of all details concerning the body. For example, while breathing in, the practitioner knows he is breathing in; while breathing out, he knows he is breathing out; breathing in and making his whole body calm and at peace, the practitioner knows he is breathing in and making his whole body calm and at peace. Walking, the practitioner knows he is walking. Sitting, the practitioner knows he is sitting. Performing movements such as putting on robes or drinking water, the practitioner knows he is putting on robes or drinking water. The contemplation of the body is not realized only during the moments of sitting meditation, but throughout the entire day, including the moments one is begging, eating, and washing one’s bowl.
In the contemplation of feelings, the practitioner contemplates feelings as they arise, develop, and fade, and feelings, which are pleasant, unpleasant, or neutral. Feelings can have as their source either the body or the mind. When he feels pain from a toothache, the practitioner is aware that he feels pain from a toothache; when he is happy because he has received praise, the practitioner is aware that he is happy because he has received praise. The practitioner looks deeply in order to calm and quiet every feeling in order to clearly see the sources, which give rise to feelings. The contemplation of feelings does not take place only during the moments of sitting meditation. It is practiced throughout the day.
In the contemplation of mind, the practitioner contemplates the presence of his mental states. Craving, he knows he is craving; not craving, he knows he is not craving. Angry or drowsy, he knows he is angry or drowsy; not angry or drowsy, he knows he is not angry or drowsy. Centered or distracted, he knows he is centered or distracted. Whether he is open minded, closed minded, blocked, concentrated, or enlightened, the practitioner knows at once. And if he is not experiencing any of those states, the practitioner also knows at once. The practitioner recognizes, and is aware of, every mental state that arises within him in the present moment.
In the contemplation of the objects of mind, the practitioner contemplates the five hindrances to liberation (sense desire, ill-will, drowsiness, agitation, and doubt); the five skandhas that comprise a person (body, feelings, perceptions, mental formations, and consciousness); the six sense organs and the six sense objects; the Seven Factors of Awakening (full attention, investigating dharmas, energy, joy, ease, concentration, and letting go); and the Four Noble Truths (the existence of suffering, the causes of suffering, liberation from suffering, and the path that leads to liberation from suffering). These are all objects of the mind, and they contain all dharmas.
The Buddha carefully explained each of the four establishments. He said that whoever practiced these four establishments for seven years would attain emancipation. He added that anyone who practiced them for seven months could also attain emancipation. He said that even after practicing these four contemplations for seven days, one could attain emancipation.
During a Dharma discussion, Venerable Assaji reminded the community that this was not the first time the Buddha had taught the Four Establishments of Mindfulness. He had, in fact, spoken about them on several occasions, but this was the first time he had compiled all of his previous teachings on the subject in such a complete and thorough way. Assaji agreed with Sariputta that this sutra should be memorized, recited, and practiced by every bhikkhu and bhikkhuni.
When the Buddha returned to Jetavana toward the end of spring that year, he met and transformed a notorious murderer named Angulimala. One morning when the Buddha entered Savatthi, it seemed like a ghost town. All doors were bolted shut. No one was out in the streets. The Buddha stood in front of a home where he normally received food offerings. The door opened a crack and, seeing it was the Buddha, the owner hastily ran out and invited him to enter. Once inside, the owner latched the door and invited the Buddha to sit. He suggested the Buddha remain inside the house to eat his meal. He said, “Lord, it is very dangerous to go outdoors today. The murderer Angulimala has been seen in these parts. They say he has killed many people in other cities. Every time he kills someone, he cuts off one of their fingers and adds it to a string he wears around his neck. They say that once he has killed a hundred people and has a talisman of a hundred fingers hanging around his neck, he will gain even more terrible, evil powers. It is strange—he never steals anything from the people he murders. King Pasenadi has organized a brigade of soldiers and police to hunt him down.”
The Buddha asked, “Why must the king enlist the aid of an entire brigade of soldiers to hunt down just one man?”
“Respected Gautama, Angulimala is very dangerous. He possesses phenomenal fighting skills. Once he overcame forty men who surrounded him on a street. He killed most of them. The survivors had to flee for their lives. Angulimala is said to hide out in Jalini Forest. No one dares pass by there anymore. Not long ago, twenty armed police entered the forest to try to capture him. Only two came out alive. Now that Angulimala has been spotted in the city, no one dares go out to work or shop.”
The Buddha thanked the man for telling him about Angulimala and then stood up to take his leave. The man implored the Buddha to remain safely inside, but the Buddha refused. He said that he could only preserve the trust of the people by continuing to do his begging as usual.
As the Buddha walked slowly and mindfully down the street, he suddenly heard the sound of steps running behind him in the distance. He knew it was Angulimala, but he felt no fear. He continued to take slow steps, aware of everything taking place within and outside of himself.
Angulimala shouted, “Stop, monk! Stop!”
The Buddha continued taking slow, stable steps. He knew from the sound of Angulimala’s footsteps that he had slowed down to a brisk walk and was not far behind. Although the Buddha was now fifty-six years old, his sight and hearing were keener than ever. He held nothing but his begging bowl. He smiled as he recollected how quick and agile he had been in martial arts as a young prince. The other young men were never able to deliver him a blow. The Buddha knew that Angulimala was very close now and was surely carrying a weapon. The Buddha continued to walk with ease.
When Angulimala caught up to the Buddha, he walked alongside him and said, “I told you to stop, monk. Why don’t you stop?”
The Buddha continued to walk as he said, “Angulimala, I stopped a long time ago. It is you who have not stopped.”
Angulimala was startled by the Buddha’s unusual reply. He blocked the Buddha’s path, forcing the Buddha to stop. The Buddha looked into Angulimala’s eyes. Again, Angulimala was startled. The Buddha’s eyes shone like two stars. Angulimala had never encountered someone who radiated such serenity and ease. Everyone else always ran away from him in terror. Why didn’t this monk show any fear? The Buddha was looking at him as if he were a friend or brother. The Buddha had said Angulimala’s name, so it was clear that he knew who Angulimala was. Surely he knew about his treacherous deeds. How could he remain so calm and relaxed when faced with a murderer? Suddenly Angulimala felt he could no longer bear the Buddha’s kind and gentle gaze. He said, “Monk, you said you stopped a long time ago. But you were still walking. You said I was the one who has not stopped. What did you mean by that?”
The Buddha replied, “Angulimala, I stopped committing acts that cause suffering to other living beings a long time ago. I have learned to protect life, the lives of all beings, not just humans. Angulimala, all living beings want to live. All fear death. We must nurture a heart of compassion and protect the lives of all beings.”
“Human beings do not love each other. Why should I love other people? Humans are cruel and deceptive. I will not rest until I have killed them all.”
The Buddha spoke gently, “Angulimala, I know you have suffered deeply at the hands of other humans. Sometimes humans can be most cruel. Such cruelty is the result of ignorance, hatred, desire, and jealousy. But humans can also be understanding and compassionate. Have you ever met a bhikkhu before? Bhikkhus vow to protect the lives of all other beings. They vow to overcome desire, hatred, and ignorance. There are many people, not just bhikkhus, whose lives are based on understanding and love. Angulimala, there may be cruel people in this world, but there are also many kind people. Do not be blinded. My path can transform cruelty into kindness. Hatred is the path you are on now. You should stop. Choose the path of forgiveness, understanding, and love instead.”
Angulimala was moved by the monk’s words, yet his mind was thrown into confusion. Suddenly, he felt as if he had been cut open and salt had been thrown on the open wound. He could see that the Buddha spoke from love. There was no hatred in the Buddha, no aversion. The monk looked at Angulimala as if he considered him a whole person, worthy of respect. Could this monk be the very Gautama he had heard people praise, the one they called “the Buddha”? Angulimala asked, “Are you the monk Gautama?” The Buddha nodded.
Angulimala said, “It is a great pity I did not meet you sooner. I have gone too far already on my path of destruction. It is no longer possible to turn back.”
The Buddha said, “No, Angulimala, it is never too late to do a good act.”
“What good act could I possibly do?”
“Stop traveling the road of hatred and violence. That would be the greatest act of all. Angulimala, though the sea of suffering is immense, look back and you will see the shore.”
“Gautama, even if I wanted to, I could not turn back now. No one would let me live in peace after all I have done.”
The Buddha grasped Angulimala’s hand and said, “Angulimala, I will protect you if you vow to abandon your mind of hatred and devote yourself to the study and practice of the Way. Take the vow to begin anew and serve others. It is easy to see you are a man of intelligence. I have no doubt you could succeed on the path of realization.”
Angulimala knelt before the Buddha. He removed the sword strapped to his back, placed it on the earth, and prostrated himself at the Buddha’s feet. He covered his face in his hands and began to sob. After a long time, he looked up and said, “I vow to abandon my evil ways. I will follow you and learn compassion from you. I beg you to accept me as your disciple.”
At that moment, Venerables Sariputta, Ananda, Upali, Kimbila, and several other bhikkhus arrived on the scene. They surrounded the Buddha and Angulimala. Seeing the Buddha safe and Angulimala preparing to take the refuges, their hearts rejoiced. The Buddha asked Ananda to give him an extra set of robes. He told Sariputta to ask the next house if they could borrow a razor for Upali to shave Angulimala’s head. Angulimala was ordained right then and there. He knelt down, recited the three refuges, and was given the precepts by Upali. Afterward, they returned to Jetavana together.
Over the next ten days, Upali and Sariputta taught Angulimala about the practice of the precepts, the practice of meditation, and the way of begging. Angulimala made a greater effort than any other bhikkhu before him. Even the Buddha was astonished at his transformation when he visited Angulimala two weeks after his ordination. Angulimala radiated serenity and stability, and so rare a gentleness that the other bhikkhus called him “Ahimsaka” which means “Nonviolent One.” It had, in fact, been his name at birth. Svasti found it a most fitting name for him for, outside of the Buddha, there was no other bhikkhu whose gaze was more filled with kindness.
One morning, the Buddha entered Savatthi to beg, accompanied by fifty other bhikkhus, including bhikkhu Ahimsaka. As they reached the city gates, they met King Pasenadi mounted on a steed, leading a battalion of soldiers. The king and his generals were dressed in full fighting gear. When the king saw the Buddha, he dismounted and bowed.
The Buddha asked, “Majesty, has something happened? Has another kingdom invaded your borders?”
The king replied, “Lord, no one has invaded Kosala. I have gathered these soldiers to capture the murderer Angulimala. He is extremely dangerous. No one has yet been able to bring him to justice. He was seen in the city just two weeks ago. My people are still living in constant fear.”
The Buddha asked, “Are you sure Angulimala is really that dangerous?”
The king said, “Lord, Angulimala is a danger to every man, woman, and child. I cannot rest until he is found and killed.”
The Buddha asked, “If Angulimala repented his ways and vowed never to kill again, if he took the vows of a bhikkhu and respected all living beings, would you still need to capture and kill him?”
“Lord, if Angulimala became your disciple and followed the precept against killing, if he lived the pure and harmless life of a bhikkhu, my happiness would know no bounds! Not only would I spare his life and grant him freedom, I would offer him robes, food, and medicine. But I hardly think such a thing will come to pass!”
The Buddha pointed to Ahimsaka standing behind him and said, “Your majesty, this monk is none other than Angulimala. He has taken the precepts of a bhikkhu. He has become a new man in these past two weeks.”
King Pasenadi was horrified when he realized he was standing so close to the notorious killer.
The Buddha said, “There is no need to fear him, your majesty. Bhikkhu Angulimala is gentler than a handful of earth. We call him Ahimsaka now.”
The king stared long and hard at Ahimsaka and then bowed to him. He asked, “Respected monk, what family were you born into? What was your father’s name?”
“Your majesty, my father’s name was Gagga. My mother was Mantani.”
“Bhikkhu Gagga Mantaniputta, allow me to offer you robes, food, and medicine.”
Ahimsaka answered, “Thank you, your majesty, but I have three robes already. I receive my food each day by begging, and I have no need for medicine at present. Please accept my heartfelt gratitude for your offer.”
The king bowed again to the new bhikkhu and then turned to the Buddha. “Enlightened Master, your virtue is truly wondrous! You bring peace and well-being to situations no one else can. What others fail to resolve by force and violence, you resolve by your great virtue. Let me express my profound gratitude.”
The king departed after informing his generals they could disband the troops, and everyone could return to their regular duties.