MN · mn4
Fear and Terror
0.1Majjhima Nikāya 4
The Middle Length Discourses 4
0.2Bhayabheravasutta
Fear and Terror
1.1Evaṁ me sutaṁ—
Thus have I heard—
1.2ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Bhagavā was dwelling at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s park.
2.1Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.
Then Jāṇussoṇi the brahmin went to the Bhagavā. Having gone up to him, he exchanged greetings with the Bhagavā.
2.2Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṁ etadavoca:
When they had concluded their courteous and memorable conversation, he sat down to one side. Sitting to one side, Jāṇussoṇi the brahmin said this to the Bhagavā:
2.3“yeme, bho gotama, kulaputtā bhavantaṁ gotamaṁ uddissa saddhā agārasmā anagāriyaṁ pabbajitā, bhavaṁ tesaṁ gotamo pubbaṅgamo, bhavaṁ tesaṁ gotamo bahukāro, bhavaṁ tesaṁ gotamo samādapetā;
“Those sons of good families, Master Gotama, who have gone forth from home to homelessness out of faith in Master Gotama — Master Gotama is their leader, Master Gotama is of great help to them, Master Gotama is the one who encourages them;
2.4bhoto ca pana gotamassa sā janatā diṭṭhānugatiṁ āpajjatī”ti.
and that following of Master Gotama follows his view.”
2.5“Evametaṁ, brāhmaṇa, evametaṁ, brāhmaṇa.
“So it is, brahmin, so it is, brahmin.
2.6Ye te, brāhmaṇa, kulaputtā mamaṁ uddissa saddhā agārasmā anagāriyaṁ pabbajitā, ahaṁ tesaṁ pubbaṅgamo, ahaṁ tesaṁ bahukāro, ahaṁ tesaṁ samādapetā;
Those sons of good families, brahmin, who have gone forth from home to homelessness out of faith in me — I am their leader, I am of great help to them, I am the one who encourages them;
2.7mama ca pana sā janatā diṭṭhānugatiṁ āpajjatī”ti.
and that following of mine follows my view.”
2.8“Durabhisambhavāni hi kho, bho gotama, araññavanapatthāni pantāni senāsanāni, dukkaraṁ pavivekaṁ, durabhiramaṁ ekatte,
“Indeed, Master Gotama, remote lodgings in the wilderness and forest depths are hard to endure; seclusion [pavivekaṁ] is difficult; it is hard to delight in being alone.
2.9haranti maññe mano vanāni samādhiṁ alabhamānassa bhikkhuno”ti.
I suppose the forests carry off the mind of a bhikkhu who has not gained samādhi.”
2.10“Evametaṁ, brāhmaṇa, evametaṁ, brāhmaṇa.
“So it is, brahmin, so it is, brahmin.
2.11Durabhisambhavāni hi kho, brāhmaṇa, araññavanapatthāni pantāni senāsanāni, dukkaraṁ pavivekaṁ, durabhiramaṁ ekatte,
Indeed, brahmin, remote lodgings in the wilderness and forest depths are hard to endure; seclusion [pavivekaṁ] is difficult; it is hard to delight in being alone.
2.12haranti maññe mano vanāni samādhiṁ alabhamānassa bhikkhuno.
I suppose the forests carry off the mind of a bhikkhu who has not gained samādhi.
3.1Mayhampi kho, brāhmaṇa, pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi:
Before my awakening too, brahmin, while I was still a bodhisatta, not yet fully awakened, this thought occurred to me:
3.2‘durabhisambhavāni hi kho araññavanapatthāni pantāni senāsanāni, dukkaraṁ pavivekaṁ, durabhiramaṁ ekatte,
‘Indeed, remote lodgings in the wilderness and forest depths are hard to endure; seclusion [pavivekaṁ] is difficult; it is hard to delight in being alone.
3.3haranti maññe mano vanāni samādhiṁ alabhamānassa bhikkhuno’ti.
I suppose the forests carry off the mind of a bhikkhu who has not gained samādhi.’
4.1Tassa mayhaṁ, brāhmaṇa, etadahosi:
Then, brahmin, this thought occurred to me:
4.2‘ye kho keci samaṇā vā brāhmaṇā vā aparisuddhakāyakammantā araññavanapatthāni pantāni senāsanāni paṭisevanti, aparisuddhakāyakammantasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṁ bhayabheravaṁ avhāyanti.
‘Whatever ascetics or brahmins there may be who resort to remote lodgings in the wilderness and forest depths while their bodily conduct is impure, owing to the fault of impure bodily conduct those ascetics and brahmins indeed summon up unwholesome fear and terror.
4.3Na kho panāhaṁ aparisuddhakāyakammanto araññavanapatthāni pantāni senāsanāni paṭisevāmi;
But I do not resort to remote lodgings in the wilderness and forest depths with impure bodily conduct.
4.4parisuddhakāyakammantohamasmi.
My bodily conduct is pure.
4.5Ye hi vo ariyā parisuddhakāyakammantā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti.
Of those noble ones who have pure bodily conduct and resort to remote lodgings in the wilderness and forest depths, I am one.’
4.6Etamahaṁ, brāhmaṇa, parisuddhakāyakammataṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya.
Seeing this purity of bodily conduct in myself, brahmin, I grew still more confident in dwelling in the wilderness.
5.1Tassa mayhaṁ, brāhmaṇa, etadahosi:
Then, brahmin, this thought occurred to me:
5.2‘ye kho keci samaṇā vā brāhmaṇā vā aparisuddhavacīkammantā …pe…
‘Whatever ascetics or brahmins there may be who resort to remote lodgings in the wilderness and forest depths while their verbal conduct is impure …
5.3aparisuddhamanokammantā …pe…
while their mental conduct is impure …
5.4aparisuddhājīvā araññavanapatthāni pantāni senāsanāni paṭisevanti, aparisuddhājīvasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṁ bhayabheravaṁ avhāyanti.
while their livelihood is impure, owing to the fault of impure livelihood those ascetics and brahmins indeed summon up unwholesome fear and terror.
6.1Na kho panāhaṁ aparisuddhājīvo araññavanapatthāni pantāni senāsanāni paṭisevāmi;
But I do not resort to remote lodgings in the wilderness and forest depths with impure livelihood.
6.2parisuddhājīvohamasmi.
My livelihood is pure.
7.1Ye hi vo ariyā parisuddhājīvā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti.
Of those noble ones who have pure livelihood and resort to remote lodgings in the wilderness and forest depths, I am one.’
7.2Etamahaṁ, brāhmaṇa, parisuddhājīvataṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya.
Seeing this purity of livelihood in myself, brahmin, I grew still more confident in dwelling in the wilderness.
8.1Tassa mayhaṁ, brāhmaṇa, etadahosi:
Then, brahmin, this thought occurred to me:
8.2‘ye kho keci samaṇā vā brāhmaṇā vā abhijjhālū kāmesu tibbasārāgā araññavanapatthāni pantāni senāsanāni paṭisevanti, abhijjhālukāmesutibbasārāgasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṁ bhayabheravaṁ avhāyanti.
‘Whatever ascetics or brahmins there may be who resort to remote lodgings in the wilderness and forest depths while covetous, with intense passion for sensual pleasures, owing to the fault of covetousness and intense passion for sensual pleasures those ascetics and brahmins indeed summon up unwholesome fear and terror.
8.3Na kho panāhaṁ abhijjhālu kāmesu tibbasārāgo araññavanapatthāni pantāni senāsanāni paṭisevāmi;
But I do not resort to remote lodgings in the wilderness and forest depths while covetous, with intense passion for sensual pleasures.
8.4anabhijjhālūhamasmi.
I am without covetousness.
8.5Ye hi vo ariyā anabhijjhālū araññavanapatthāni pantāni senāsanāni paṭisevanti, tesamahaṁ aññataro’ti.
Of those noble ones who are without covetousness and resort to remote lodgings in the wilderness and forest depths, I am one.’
8.6Etamahaṁ, brāhmaṇa, anabhijjhālutaṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya.
Seeing this freedom from covetousness in myself, brahmin, I grew still more confident in dwelling in the wilderness.
9.1Tassa mayhaṁ, brāhmaṇa, etadahosi:
Then, brahmin, this thought occurred to me:
9.2‘ye kho keci samaṇā vā brāhmaṇā vā byāpannacittā paduṭṭhamanasaṅkappā araññavanapatthāni pantāni senāsanāni paṭisevanti, byāpannacittapaduṭṭhamanasaṅkappasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṁ bhayabheravaṁ avhāyanti.
‘Whatever ascetics or brahmins there may be who resort to remote lodgings in the wilderness and forest depths while their mind is affected by ill will and their intentions are corrupted, owing to the fault of ill will and corrupted intentions those ascetics and brahmins indeed summon up unwholesome fear and terror.
9.3Na kho panāhaṁ byāpannacitto paduṭṭhamanasaṅkappo araññavanapatthāni pantāni senāsanāni paṭisevāmi;
But I do not resort to remote lodgings in the wilderness and forest depths while my mind is affected by ill will and my intentions are corrupted.
9.4mettacittohamasmi.
I have a mind of goodwill [mettacitto].
9.5Ye hi vo ariyā mettacittā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti.
Of those noble ones who have a mind of goodwill [mettacittā] and resort to remote lodgings in the wilderness and forest depths, I am one.’
9.6Etamahaṁ, brāhmaṇa, mettacittataṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya.
Seeing this state of a mind of goodwill [mettacittataṁ] in myself, brahmin, I grew still more confident in dwelling in the wilderness.
10.1Tassa mayhaṁ, brāhmaṇa, etadahosi:
Then, brahmin, this thought occurred to me:
10.2‘ye kho keci samaṇā vā brāhmaṇā vā thinamiddhapariyuṭṭhitā araññavanapatthāni pantāni senāsanāni paṭisevanti, thinamiddhapariyuṭṭhānasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṁ bhayabheravaṁ avhāyanti.
‘Whatever ascetics or brahmins there may be who resort to remote lodgings in the wilderness and forest depths while overcome by sloth and torpor, owing to the fault of being overcome by sloth and torpor those ascetics and brahmins indeed summon up unwholesome fear and terror.
10.3Na kho panāhaṁ thinamiddhapariyuṭṭhito araññavanapatthāni pantāni senāsanāni paṭisevāmi;
But I do not resort to remote lodgings in the wilderness and forest depths while overcome by sloth and torpor.
10.4vigatathinamiddhohamasmi.
I am free of sloth and torpor.
10.5Ye hi vo ariyā vigatathinamiddhā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti.
Of those noble ones who are free of sloth and torpor and resort to remote lodgings in the wilderness and forest depths, I am one.’
10.6Etamahaṁ, brāhmaṇa, vigatathinamiddhataṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya.
Seeing this freedom from sloth and torpor in myself, brahmin, I grew still more confident in dwelling in the wilderness.
11.1Tassa mayhaṁ, brāhmaṇa, etadahosi:
Then, brahmin, this thought occurred to me:
11.2‘ye kho keci samaṇā vā brāhmaṇā vā uddhatā avūpasantacittā araññavanapatthāni pantāni senāsanāni paṭisevanti, uddhataavūpasantacittasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṁ bhayabheravaṁ avhāyanti.
‘Whatever ascetics or brahmins there may be who resort to remote lodgings in the wilderness and forest depths while agitated, with uncalmed minds, owing to the fault of agitation and an uncalmed mind those ascetics and brahmins indeed summon up unwholesome fear and terror.
11.3Na kho panāhaṁ uddhato avūpasantacitto araññavanapatthāni pantāni senāsanāni paṭisevāmi;
But I do not resort to remote lodgings in the wilderness and forest depths while agitated, with an uncalmed mind.
11.4vūpasantacittohamasmi.
I have a calmed mind [vūpasantacitto].
11.5Ye hi vo ariyā vūpasantacittā araññavanapatthāni pantāni senāsanāni paṭisevanti, tesamahaṁ aññataro’ti.
Of those noble ones who have calmed minds [vūpasantacittā] and resort to remote lodgings in the wilderness and forest depths, I am one.’
11.6Etamahaṁ, brāhmaṇa, vūpasantacittataṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya.
Seeing this state of a calmed mind [vūpasantacittataṁ] in myself, brahmin, I grew still more confident in dwelling in the wilderness.
12.1Tassa mayhaṁ, brāhmaṇa, etadahosi:
Then, brahmin, this thought occurred to me:
12.2‘ye kho keci samaṇā vā brāhmaṇā vā kaṅkhī vicikicchī araññavanapatthāni pantāni senāsanāni paṭisevanti, kaṅkhivicikicchisandosahetu have te bhonto samaṇabrāhmaṇā akusalaṁ bhayabheravaṁ avhāyanti.
‘Whatever ascetics or brahmins there may be who resort to remote lodgings in the wilderness and forest depths while doubtful and uncertain, owing to the fault of doubt and uncertainty those ascetics and brahmins indeed summon up unwholesome fear and terror.
12.3Na kho panāhaṁ kaṅkhī vicikicchī araññavanapatthāni pantāni senāsanāni paṭisevāmi;
But I do not resort to remote lodgings in the wilderness and forest depths while doubtful and uncertain.
12.4tiṇṇavicikicchohamasmi.
I have crossed beyond doubt.
12.5Ye hi vo ariyā tiṇṇavicikicchā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti.
Of those noble ones who have crossed beyond doubt and resort to remote lodgings in the wilderness and forest depths, I am one.’
12.6Etamahaṁ, brāhmaṇa, tiṇṇavicikicchataṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya.
Seeing in myself this state of having crossed beyond doubt, brahmin, I grew still more confident in dwelling in the wilderness.
13.1Tassa mayhaṁ, brāhmaṇa, etadahosi:
Then, brahmin, this thought occurred to me:
13.2‘ye kho keci samaṇā vā brāhmaṇā vā attukkaṁsakā paravambhī araññavanapatthāni pantāni senāsanāni paṭisevanti, attukkaṁsanaparavambhanasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṁ bhayabheravaṁ avhāyanti.
‘Whatever ascetics or brahmins there may be who resort to remote lodgings in the wilderness and forest depths while praising themselves and disparaging others, owing to the fault of self-praise and disparagement of others those ascetics and brahmins indeed summon up unwholesome fear and terror.
13.3Na kho panāhaṁ attukkaṁsako paravambhī araññavanapatthāni pantāni senāsanāni paṭisevāmi;
But I do not resort to remote lodgings in the wilderness and forest depths while praising myself and disparaging others.
13.4anattukkaṁsako aparavambhīhamasmi.
I neither praise myself nor disparage others.
13.5Ye hi vo ariyā anattukkaṁsakā aparavambhī araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti.
Of those noble ones who neither praise themselves nor disparage others and resort to remote lodgings in the wilderness and forest depths, I am one.’
13.6Etamahaṁ, brāhmaṇa, anattukkaṁsakataṁ aparavambhitaṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya.
Seeing in myself this state of neither self-praise nor disparagement of others, brahmin, I grew still more confident in dwelling in the wilderness.
14.1Tassa mayhaṁ, brāhmaṇa, etadahosi:
Then, brahmin, this thought occurred to me:
14.2‘ye kho keci samaṇā vā brāhmaṇā vā chambhī bhīrukajātikā araññavanapatthāni pantāni senāsanāni paṭisevanti, chambhibhīrukajātikasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṁ bhayabheravaṁ avhāyanti.
‘Whatever ascetics or brahmins there may be who resort to remote lodgings in the wilderness and forest depths while timid and fearful by nature, owing to the fault of timidity and fearful disposition those ascetics and brahmins indeed summon up unwholesome fear and terror.
14.3Na kho panāhaṁ chambhī bhīrukajātiko araññavanapatthāni pantāni senāsanāni paṭisevāmi;
But I do not resort to remote lodgings in the wilderness and forest depths while timid and fearful by nature.
14.4vigatalomahaṁsohamasmi.
I am free from shuddering.
14.5Ye hi vo ariyā vigatalomahaṁsā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti.
Of those noble ones who are free from shuddering and resort to remote lodgings in the wilderness and forest depths, I am one.’
14.6Etamahaṁ, brāhmaṇa, vigatalomahaṁsataṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya.
Seeing this freedom from shuddering in myself, brahmin, I grew still more confident in dwelling in the wilderness.
15.1Tassa mayhaṁ, brāhmaṇa, etadahosi:
Then, brahmin, this thought occurred to me:
15.2‘ye kho keci samaṇā vā brāhmaṇā vā lābhasakkārasilokaṁ nikāmayamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, lābhasakkārasilokanikāmanasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṁ bhayabheravaṁ avhāyanti.
‘Whatever ascetics or brahmins there may be who resort to remote lodgings in the wilderness and forest depths while desiring gain, honor, and fame, owing to the fault of desiring gain, honor, and fame those ascetics and brahmins indeed summon up unwholesome fear and terror.
15.3Na kho panāhaṁ lābhasakkārasilokaṁ nikāmayamāno araññavanapatthāni pantāni senāsanāni paṭisevāmi;
But I do not resort to remote lodgings in the wilderness and forest depths while desiring gain, honor, and fame.
15.4appicchohamasmi.
I am of few desires.
15.5Ye hi vo ariyā appicchā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti.
Of those noble ones who are of few desires and resort to remote lodgings in the wilderness and forest depths, I am one.’
15.6Etamahaṁ, brāhmaṇa, appicchataṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya.
Seeing this state of fewness of desires in myself, brahmin, I grew still more confident in dwelling in the wilderness.
16.1Tassa mayhaṁ, brāhmaṇa, etadahosi:
Then, brahmin, this thought occurred to me:
16.2‘ye kho keci samaṇā vā brāhmaṇā vā kusītā hīnavīriyā araññavanapatthāni pantāni senāsanāni paṭisevanti, kusītahīnavīriyasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṁ bhayabheravaṁ avhāyanti.
‘Whatever ascetics or brahmins there may be who resort to remote lodgings in the wilderness and forest depths while lazy and lacking energy, owing to the fault of laziness and deficient energy those ascetics and brahmins indeed summon up unwholesome fear and terror.
16.3Na kho panāhaṁ kusīto hīnavīriyo araññavanapatthāni pantāni senāsanāni paṭisevāmi;
But I do not resort to remote lodgings in the wilderness and forest depths while lazy and lacking energy.
16.4āraddhavīriyohamasmi.
My energy is aroused.
16.5Ye hi vo ariyā āraddhavīriyā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti.
Of those noble ones whose energy is aroused and who resort to remote lodgings in the wilderness and forest depths, I am one.’
16.6Etamahaṁ, brāhmaṇa, āraddhavīriyataṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya.
Seeing this state of aroused energy in myself, brahmin, I grew still more confident in dwelling in the wilderness.
17.1Tassa mayhaṁ, brāhmaṇa, etadahosi:
Then, brahmin, this thought occurred to me:
17.2‘ye kho keci samaṇā vā brāhmaṇā vā muṭṭhassatī asampajānā araññavanapatthāni pantāni senāsanāni paṭisevanti, muṭṭhassatiasampajānasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṁ bhayabheravaṁ avhāyanti.
‘Whatever ascetics or brahmins there may be who resort to remote lodgings in the wilderness and forest depths while forgetful and without full awareness [asampajānā], owing to the fault of forgetfulness and lack of full awareness [asampajānā] those ascetics and brahmins indeed summon up unwholesome fear and terror.
17.3Na kho panāhaṁ muṭṭhassati asampajāno araññavanapatthāni pantāni senāsanāni paṭisevāmi;
But I do not resort to remote lodgings in the wilderness and forest depths while forgetful and without full awareness [asampajāno].
17.4upaṭṭhitassatihamasmi.
I have sati established [upaṭṭhitassati].
17.5Ye hi vo ariyā upaṭṭhitassatī araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti.
Of those noble ones who have sati established [upaṭṭhitassatī] and resort to remote lodgings in the wilderness and forest depths, I am one.’
17.6Etamahaṁ, brāhmaṇa, upaṭṭhitassatitaṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya.
Seeing in myself this state of sati established [upaṭṭhitassatitaṁ], brahmin, I grew still more confident in dwelling in the wilderness.
18.1Tassa mayhaṁ, brāhmaṇa, etadahosi:
Then, brahmin, this thought occurred to me:
18.2‘ye kho keci samaṇā vā brāhmaṇā vā asamāhitā vibbhantacittā araññavanapatthāni pantāni senāsanāni paṭisevanti, asamāhitavibbhantacittasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṁ bhayabheravaṁ avhāyanti.
‘Whatever ascetics or brahmins there may be who resort to remote lodgings in the wilderness and forest depths while without samādhi [asamāhitā], with scattered minds [vibbhantacittā], owing to the fault of lacking samādhi [asamāhita] and having a scattered mind [vibbhantacitta] those ascetics and brahmins indeed summon up unwholesome fear and terror.
18.3Na kho panāhaṁ asamāhito vibbhantacitto araññavanapatthāni pantāni senāsanāni paṭisevāmi;
But I do not resort to remote lodgings in the wilderness and forest depths while without samādhi [asamāhito], with a scattered mind [vibbhantacitto].
18.4samādhisampannohamasmi.
I am endowed with samādhi [samādhisampanno].
18.5Ye hi vo ariyā samādhisampannā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti.
Of those noble ones who are endowed with samādhi [samādhisampannā] and resort to remote lodgings in the wilderness and forest depths, I am one.’
18.6Etamahaṁ, brāhmaṇa, samādhisampadaṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya.
Seeing in myself accomplishment in samādhi [samādhisampadaṁ], brahmin, I grew still more confident in dwelling in the wilderness.
19.1Tassa mayhaṁ, brāhmaṇa, etadahosi:
Then, brahmin, this thought occurred to me:
19.2‘ye kho keci samaṇā vā brāhmaṇā vā duppaññā eḷamūgā araññavanapatthāni pantāni senāsanāni paṭisevanti, duppaññaeḷamūgasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṁ bhayabheravaṁ avhāyanti.
‘Whatever ascetics or brahmins there may be who resort to remote lodgings in the wilderness and forest depths while poor in discernment [paññā] and dull-witted, owing to the fault of poor discernment [paññā] and dullness those ascetics and brahmins indeed summon up unwholesome fear and terror.
19.3Na kho panāhaṁ duppañño eḷamūgo araññavanapatthāni pantāni senāsanāni paṭisevāmi;
But I do not resort to remote lodgings in the wilderness and forest depths while poor in discernment [paññā] and dull-witted.
19.4paññāsampannohamasmi.
I am endowed with discernment [paññāsampanno].
19.5Ye hi vo ariyā paññāsampannā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti.
Of those noble ones who are endowed with discernment [paññāsampannā] and resort to remote lodgings in the wilderness and forest depths, I am one.’
19.6Etamahaṁ, brāhmaṇa, paññāsampadaṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya.
Seeing in myself accomplishment in discernment [paññāsampadaṁ], brahmin, I grew still more confident in dwelling in the wilderness.
19.7Soḷasapariyāyaṁ niṭṭhitaṁ.
The sixteen-part exposition is complete.
20.1Tassa mayhaṁ, brāhmaṇa, etadahosi:
Then, brahmin, this thought occurred to me:
20.2‘yannūnāhaṁ yā tā rattiyo abhiññātā abhilakkhitā—
‘What if, on those nights that are recognized and marked out—
20.3cātuddasī pañcadasī aṭṭhamī ca pakkhassa—
the fourteenth, the fifteenth, and the eighth of the fortnight—
20.4tathārūpāsu rattīsu yāni tāni ārāmacetiyāni vanacetiyāni rukkhacetiyāni bhiṁsanakāni salomahaṁsāni tathārūpesu senāsanesu vihareyyaṁ appeva nāmāhaṁ bhayabheravaṁ passeyyan’ti.
I were to dwell in such lodgings as those frightening and hair-raising shrine-places in parks, shrine-places in forests, and shrine-places at trees? Perhaps I might see that fear and terror.’
20.5So kho ahaṁ, brāhmaṇa, aparena samayena yā tā rattiyo abhiññātā abhilakkhitā—
Then, brahmin, at a later time, on those nights that are recognized and marked out—
20.6cātuddasī pañcadasī aṭṭhamī ca pakkhassa—
the fourteenth, the fifteenth, and the eighth of the fortnight—
20.7tathārūpāsu rattīsu yāni tāni ārāmacetiyāni vanacetiyāni rukkhacetiyāni bhiṁsanakāni salomahaṁsāni tathārūpesu senāsanesu viharāmi.
I dwell in such lodgings as those frightening and hair-raising shrine-places in parks, shrine-places in forests, and shrine-places at trees.
20.8Tattha ca me, brāhmaṇa, viharato mago vā āgacchati, moro vā kaṭṭhaṁ pāteti, vāto vā paṇṇakasaṭaṁ ereti;
And there, while I am dwelling, a deer comes, or a peacock knocks down a twig, or the wind stirs up a rustling of fallen leaves.
20.9tassa mayhaṁ brāhmaṇa etadahosi:
Then this thought occurred to me, brahmin:
20.10‘etaṁ nūna taṁ bhayabheravaṁ āgacchatī’ti.
‘Surely this is that fear and terror coming.’
20.11Tassa mayhaṁ, brāhmaṇa, etadahosi:
Then, brahmin, this thought occurred to me:
20.12‘kiṁ nu kho ahaṁ aññadatthu bhayapaṭikaṅkhī viharāmi?
‘Why should I dwell merely expecting fear?
20.13Yannūnāhaṁ yathābhūtaṁ yathābhūtassa me taṁ bhayabheravaṁ āgacchati, tathābhūtaṁ tathābhūtova taṁ bhayabheravaṁ paṭivineyyan’ti.
What if, in whatever posture that fear and terror comes to me, I were to dispel that fear and terror while remaining in that very posture?’
20.14Tassa mayhaṁ, brāhmaṇa, caṅkamantassa taṁ bhayabheravaṁ āgacchati.
Then, brahmin, that fear and terror comes to me while I am walking.
20.15So kho ahaṁ, brāhmaṇa, neva tāva tiṭṭhāmi na nisīdāmi na nipajjāmi, yāva caṅkamantova taṁ bhayabheravaṁ paṭivinemi.
So, brahmin, I do not stand, sit down, or lie down until I have dispelled that fear and terror while still walking.
20.16Tassa mayhaṁ, brāhmaṇa, ṭhitassa taṁ bhayabheravaṁ āgacchati.
Then, brahmin, that fear and terror comes to me while I am standing.
20.17So kho ahaṁ, brāhmaṇa, neva tāva caṅkamāmi na nisīdāmi na nipajjāmi. Yāva ṭhitova taṁ bhayabheravaṁ paṭivinemi.
So, brahmin, I do not walk, sit down, or lie down. I dispel that fear and terror while still standing.
20.18Tassa mayhaṁ, brāhmaṇa, nisinnassa taṁ bhayabheravaṁ āgacchati.
Then, brahmin, that fear and terror comes to me while I am sitting.
20.19So kho ahaṁ, brāhmaṇa, neva tāva nipajjāmi na tiṭṭhāmi na caṅkamāmi, yāva nisinnova taṁ bhayabheravaṁ paṭivinemi.
So, brahmin, I do not lie down, stand up, or walk until I have dispelled that fear and terror while still sitting.
20.20Tassa mayhaṁ, brāhmaṇa, nipannassa taṁ bhayabheravaṁ āgacchati.
Then, brahmin, that fear and terror comes to me while I am lying down.
20.21So kho ahaṁ, brāhmaṇa, neva tāva nisīdāmi na tiṭṭhāmi na caṅkamāmi, yāva nipannova taṁ bhayabheravaṁ paṭivinemi.
So, brahmin, I do not sit up, stand up, or walk until I have dispelled that fear and terror while still lying down.
21.1Santi kho pana, brāhmaṇa, eke samaṇabrāhmaṇā rattiṁyeva samānaṁ divāti sañjānanti, divāyeva samānaṁ rattīti sañjānanti.
But there are, brahmin, some ascetics and brahmins who, while it is night, perceive it as day, and while it is day, perceive it as night.
21.2Idamahaṁ tesaṁ samaṇabrāhmaṇānaṁ sammohavihārasmiṁ vadāmi.
I call this a dwelling in delusion on the part of those ascetics and brahmins.
21.3Ahaṁ kho pana, brāhmaṇa, rattiṁyeva samānaṁ rattīti sañjānāmi, divāyeva samānaṁ divāti sañjānāmi.
But I, brahmin, while it is night, perceive it as night; while it is day, I perceive it as day.
21.4Yaṁ kho taṁ, brāhmaṇa, sammā vadamāno vadeyya:
If anyone, brahmin, speaking rightly, should say:
21.5‘asammohadhammo satto loke uppanno bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti, mameva taṁ sammā vadamāno vadeyya:
‘A being not subject to delusion has arisen in the world for the welfare of the many, for the happiness of the many, out of compassion for the world, for the benefit, welfare, and happiness of devas and humans,’
21.6‘asammohadhammo satto loke uppanno bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti.
speaking rightly, he would say this of me: ‘A being not subject to delusion has arisen in the world for the welfare of the many, for the happiness of the many, out of compassion for the world, for the benefit, welfare, and happiness of devas and humans.’
22-26.1Āraddhaṁ kho pana me, brāhmaṇa, vīriyaṁ ahosi asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggaṁ.
And my energy, brahmin, was aroused and unsluggish, my sati was established and undeluded, my body was tranquil and unagitated, my mind [citta] was endowed with samādhi [samāhitaṁ], gathered [ekaggaṁ].
22-26.2So kho ahaṁ, brāhmaṇa, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja vihāsiṁ.
Quite secluded from sensual pleasures, secluded from unwholesome dhammas, I entered and dwelt in the first jhāna, which has thought [savitakkaṁ] and examination [savicāraṁ], with pīti and sukha born of seclusion [vivekajaṁ].
22-26.3Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja vihāsiṁ.
With the stilling of thought [vitakka] and examination [vicāra], I entered and dwelt in the second jhāna, which has inner serenity, unification [ekodibhāvaṁ] of mind, without thought [avitakkaṁ], without examination [avicāraṁ], with pīti and sukha born of samādhi.
22-26.4Pītiyā ca virāgā upekkhako ca vihāsiṁ, sato ca sampajāno sukhañca kāyena paṭisaṁvedesiṁ; yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja vihāsiṁ.
And with the fading of pīti, I dwelt in equanimity [upekkhā], with sati [sato] and full awareness [sampajāno], and I experienced sukha with the body. I entered and dwelt in the third jhāna, of which the noble ones declare: ‘One who dwells in sukha, equanimous [upekkhā], with sati [satimā].’
22-26.5Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja vihāsiṁ.
With the abandoning of sukha and the abandoning of dukkha, and with the earlier disappearance of joy and distress, I entered and dwelt in the fourth jhāna, which is neither painful nor pleasant, and is the purity of equanimity [upekkhā] and sati [upekkhāsatipārisuddhiṁ].
27.1So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmesiṁ. So anekavihitaṁ pubbenivāsaṁ anussarāmi,
When my mind [citta] was thus endowed with samādhi, purified, bright, unblemished, rid of defilements, pliant, workable, steady, and attained to imperturbability, I directed the mind [citta] to the knowledge of recollecting former lives. I recollected many kinds of former lives,
27.2seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi.
that is: one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many eons of world-contraction, many eons of world-expansion, many eons of world-contraction and expansion: ‘There I was so named, of such a clan, of such an appearance, with such food, experiencing such sukha and dukkha, with such a lifespan. Passing away from there, I arose elsewhere. There too I was so named, of such a clan, of such an appearance, with such food, experiencing such sukha and dukkha, with such a lifespan. Passing away from there, I reappeared here.’ Thus, with aspects and details, I recollected many kinds of former lives.
28.1Ayaṁ kho me, brāhmaṇa, rattiyā paṭhame yāme paṭhamā vijjā adhigatā,
This, brahmin, was the first knowledge attained by me in the first watch of the night.
28.2avijjā vihatā vijjā uppannā, tamo vihato āloko uppanno, yathā taṁ appamattassa ātāpino pahitattassa viharato.
Blindness [avijjā] was destroyed, knowledge arose, darkness was destroyed, light arose — as happens for one dwelling diligent, ardent, and resolute.
29.1So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmesiṁ.
When my mind [citta] was thus endowed with samādhi, purified, bright, unblemished, rid of defilements, pliant, workable, steady, and attained to imperturbability, I directed the mind [citta] to the knowledge of the passing away and reappearance of beings.
29.2So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāmi: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā; te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā; te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāmi.
With the divine eye, purified and surpassing the human, I saw beings passing away and reappearing, inferior and superior, fair and ugly, in a good destination and a bad destination. I understood beings as going according to their kamma: ‘These worthy beings, who were endowed with bodily misconduct, verbal misconduct, and mental misconduct, who reviled the noble ones, held wrong view, and undertook action based on wrong view — with the breakup of the body, after death, they have arisen in a state of loss, a bad destination, downfall, hell. But these worthy beings, who were endowed with bodily good conduct, verbal good conduct, and mental good conduct, who did not revile the noble ones, held right view, and undertook action based on right view — with the breakup of the body, after death, they have arisen in a good destination, a heavenly world.’ Thus, with the divine eye, purified and surpassing the human, I saw beings passing away and reappearing, inferior and superior, fair and ugly, in a good destination and a bad destination. I understood beings as going according to their kamma.
30.1Ayaṁ kho me, brāhmaṇa, rattiyā majjhime yāme dutiyā vijjā adhigatā,
This, brahmin, was the second knowledge attained by me in the middle watch of the night.
30.2avijjā vihatā vijjā uppannā, tamo vihato āloko uppanno, yathā taṁ appamattassa ātāpino pahitattassa viharato.
Blindness [avijjā] was destroyed, knowledge arose, darkness was destroyed, light arose — as happens for one dwelling diligent, ardent, and resolute.
31.1So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmesiṁ.
When my mind [citta] was thus endowed with samādhi, purified, bright, unblemished, rid of defilements, pliant, workable, steady, and attained to imperturbability, I directed the mind [citta] to the knowledge of the destruction of the āsavas.
31.2So ‘idaṁ dukkhan’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ.
I directly knew as it truly is: ‘This is dukkha’; I directly knew as it truly is: ‘This is the arising of dukkha’; I directly knew as it truly is: ‘This is the cessation of dukkha’; I directly knew as it truly is: ‘This is the path leading to the cessation of dukkha.’
31.3‘Ime āsavā’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ.
I directly knew as it truly is: ‘These are the āsavas’; I directly knew as it truly is: ‘This is the arising of the āsavas’; I directly knew as it truly is: ‘This is the cessation of the āsavas’; I directly knew as it truly is: ‘This is the path leading to the cessation of the āsavas.’
32.1Tassa me evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccittha, bhavāsavāpi cittaṁ vimuccittha, avijjāsavāpi cittaṁ vimuccittha.
For me, knowing thus and seeing thus, the mind [citta] was liberated from the āsava of sensuality [kāmāsavā], the mind [citta] was liberated from the āsava of bhava [bhavāsavā], the mind [citta] was liberated from the āsava of blindness [avijjāsavā].
32.2Vimuttasmiṁ vimuttamiti ñāṇaṁ ahosi.
When it was liberated, there was the knowledge: ‘It is liberated.’
32.3‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti abbhaññāsiṁ.
I directly knew: ‘Birth is ended, the holy life has been lived, what had to be done has been done, there is no more of this state of being.’
33.1Ayaṁ kho me, brāhmaṇa, rattiyā pacchime yāme tatiyā vijjā adhigatā,
This, brahmin, was the third knowledge attained by me in the last watch of the night.
33.2avijjā vihatā vijjā uppannā, tamo vihato āloko uppanno, yathā taṁ appamattassa ātāpino pahitattassa viharato.
Blindness [avijjā] was destroyed, knowledge arose, darkness was destroyed, light arose — as happens for one dwelling diligent, ardent, and resolute.
34.1Siyā kho pana te, brāhmaṇa, evamassa:
Now, brahmin, you might think:
34.2‘ajjāpi nūna samaṇo gotamo avītarāgo avītadoso avītamoho, tasmā araññavanapatthāni pantāni senāsanāni paṭisevatī’ti.
‘Perhaps even now the ascetic Gotama is not free from passion, not free from hatred, not free from delusion; that is why he resorts to remote lodgings in the wilderness and forest depths.’
34.3Na kho panetaṁ, brāhmaṇa, evaṁ daṭṭhabbaṁ.
But this should not be seen in that way, brahmin.
34.4Dve kho ahaṁ, brāhmaṇa, atthavase sampassamāno araññavanapatthāni pantāni senāsanāni paṭisevāmi—
Seeing two benefits, brahmin, I resort to remote lodgings in the wilderness and forest depths—
34.5attano ca diṭṭhadhammasukhavihāraṁ sampassamāno, pacchimañca janataṁ anukampamāno”ti.
seeing a pleasant dwelling here and now for myself, and having compassion for future generations.”
35.1“Anukampitarūpā vatāyaṁ bhotā gotamena pacchimā janatā, yathā taṁ arahatā sammāsambuddhena.
“Future generations have indeed been shown compassion by Master Gotama, as is fitting for an arahant, a perfectly awakened one.
35.2Abhikkantaṁ, bho gotama. Abhikkantaṁ, bho gotama.
Excellent, Master Gotama. Excellent, Master Gotama.
35.3Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito.
Just as if someone were to set upright what had been overturned, or reveal what was concealed, or point out the way to one who was lost, or hold up an oil lamp in the darkness so that those with eyes could see forms, so too the dhamma has been made clear by Master Gotama in many ways.
35.4Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.
I go for refuge to Master Gotama, to the dhamma, and to the saṅgha of bhikkhus [bhikkhusaṅghañca].
35.5Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
May Master Gotama remember me as a lay follower who has gone for refuge from this day forth, for life.”
35.6Bhayabheravasuttaṁ niṭṭhitaṁ catutthaṁ.
The fourth is finished: Fear and Terror.